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AN 

EPITOME 


OF 

SYSTEMATIC  THEOLOGY; 

EMBRACING    THE    DEFINITION — THE  EXPLANATION — THE  PBOOF, 
AND    THE  MORAL   INFERENCES^  OF  ALt  THE  DOCTRINES 
OF  REVELATION,  FROM  THE  EVIDENCES  OF  THB 
EXISTENCE  OF  GOD  FROM  THE  LIGHT  OF 
NATURE,    DOWN    TO    THE    CON- 
SUMMATION   OP    ALL 
THINGS. 


BY  ]TEil.R€IJS  SIfllTH,  A.  I!I. 

Pastor  of  the  2d  Presbyterian  Church  in  Watertown,  N.  Y, 


SECOND  EDITION,  REVISED  AND  CORRECTED. 


DAVID  HUNTER,  PUBLISHER, 
Watertown,  New  York. 


WATERTOWN: 
PRINTED  BY  ALVIN  HUNT. 

1837. 


PREFACE. 


Ten  years  ago,  the  aathor  of  these  lectares  published  ao  edition  of 
the  work,  which  was  sold  without  tho  honor  of  recommendations,  or  the 
agency  of  booksellers. 

The  work  came  into  being  in  an  age  of  doctrinal  revolution  and  re. 
Hgious  experiment ;  and  with  the  exception  of  a  few  friendly  and  es- 
teemed criticisms,  it  has  passed  on  without  frowns  or  flatteries. — 
Another  edition  has  been  repeatedly  requested,  and  numerous  applica* 
lions  have  been  made  fnr  copies,  when  not  a  volume  could  be  obtained. 
The  author  has  been  solicited  to  republish  it  by  some  without  alteration, 
and  by  others  with  modern  improvements. 

After  a  patient  and  thorough  investigation  of  all  the  recent  theories 
which  have  agitated  the  church,  and  a  careful  and  critical  review  of 
the  work,  the  author  has  not  been  able  to  discover  the  need  of  any  es- 
sential alteration  in  its  doctrinal  complexion  ;  and  therefore  offers  the 
second  edition  to  the  public  with  a  deep  conviction  that  little  has  been 
gained  by  religious  innovation. 

The  foundations  of  christian  faith  were  originally  laid  on  the  Rock 
of  Ages ;  and,  like  their  Author,  must  be  immutable.  These  doctrines 
are  ihe  pillars  of  the  vnlightened  and  devout  christian's  faith  which  at- 
tend  him  through  the  darkness  and  apostacy  of  Zion's  afflictions,  and 
amidst  the  light  and  splendor  of  her  glorious  revivals. 

The  principal  improvements  of  this  edition,  are  a  few  changes  in  the 
phraseology — the  removal  of  some  obscurities  in  style — some  explana. 
tions,  and  the  addition  of  a  table  of  questions  for  the  use  of  bible  classes. 

I  am  apprised  of  the  difficulty  of  compressing  an  entire  system  of 
theology  into  such  a  narrow  compass,  and  that  it  will  be  considered 
more  properly  a  manual  for  students  in  theology,  than  a  book  for  com- 
mon reading.  But  1  am  convinced  that  its  size  is  a  sufficient  tax  on 
many  readers,  and  its  contents  sufficiently  plain  to  be  understood. 

With  these  remarks,  the  work  is  cordially  submitted  to  your  perusal, 
and  commended  to  Him  whose  truth  will  accomplish  the  thing  wbere- 
unto  He  has  sent  it. 


Il 


INTRODrCTION. 


# 


It  is  no  more  than  justice  to  state,  that  1  am  induced  to  give 
to  my  people  this  course  of  lectures  on  Systematic  Theology, 
from  motives  which  have  stood  the  test  of  long  and  matured  re- 
flection, and  which,  I  trust,  will  abide  the  decisions  of  that  day, 
when  1  must  review  the  spirit  in  which  I  have  written,  and  the 
influence  of  my  writings  on  the  sentiments  and  conduct  of  my  fel- 
low creatures.  1  have  not  entered  on  this  work,  with  the  vain 
conceit,  that  my  talents  and  acquisitions  are  pro-eminent.  Nor 
am  I  at  liberty  to  conceal  from  a  people,  the  dearest  to  me  on 
earth,  the  beauties  which  I  have  discovered  in  that  volume  of 
truth  given  to  us  by  the  Father  of  lights.  I  cannot  betray  so 
much  ignorance  of  human  nature,  as  to  believe  that  this,  or  any 
other  production,  without  the  influence  of  the  Spirit,  will  change 
the  sentiments  of  him  who  is  so  fi.\ed  in  his  opinions,  by  education 
or  prejudice,  by  ignorance  or  interest,  as  to  be  impatient  of  in- 
vestigation, and  the  application  of  sound  reasoning  and  rules  of 
interpretation,  to  the  sacred  oracles.  To  the  braced  and  bigoted 
mind,  an  infant  in  the  science  of  humane  nature,  knows  that  scrip- 
ture reasoning  and  moral  demonstration  are  as  unavailing  as  the 
fables  of  antiquity. 

I  have  several  objects  in  view.  I  wish  to  exhibit  truth  as 
systematic  and  harmonious;  and  to  show  its  relations,  dependen- 
cies and  symmetry.  I  wish  to  place  before  the  candid  and  en- 
quiring  mind,  that  faith  which  was  given  to  the  church,  and  has 
been  perpetuated,  without  mutilation  or  corruption;  and  which 
will,  when  cordially  embraced,  exert  an  elevating  and  happy  in- 
fluence on  the  whole  features  of  the  moral  affections  and  religious 
character.  I  wish  to  show,  that  faith  and  feeling  are  inseparably 
connected ;  and  consequently,  that  belief  is  as  important  as  prac- 
tice. It  is  not  a  little  alarming,  that  many  injudicious  christians 
undervalue  the  faith  of  the  saints,  and  in  their  rage  for  catholic- 
ism,  surrender  the  fundamental  doctrines  of  the  gospel.  The 
most  plausible  and  the  most  successful  attacks  that  are  made  on 
the  church,  are,  to  produce  prevarication  and  skepticism  in  pro- 
fessing  christians.     If  their  doctrines  can  be  dispensed  with,  they 


VI  •        INTRODUCTION. 

become  an  easy  prey  to  licentiousness  and  apostacy.  Let  the 
church  dispense  with  doctrinal  and  sentimental  preaching  for  fifty 
years,  and  there  would  only  remain  a  few  illegible  traces  of  her 
former  magnificence. 

I  wish  to  detect  and  expose  the  misrepresentations  of  scripture 
truth,  and  wipe  off  the  unmerited  reproach  which  the  faith  of  the 
saints  has  endured  for  ages.  It  is  an  important  fact,  which  de- 
mands particular  notice,  that  those  who  are  unfriendly  to  the  or- 
thodox, have  always  given  a  false  statement  of  their  sentiments; 
and  of  consequence,  their  refutations  have  been  refutations  of  ideal, 
and  notof  real  christian  belief.  The  people  on  whom  these  misrep- 
resentations are  palmed,  no  more  believe  them,  than  their  profes- 
sed antagonists.  There  is  not,  to  my  knowledge  a  volume  extant, 
in  which  a  correct  and  candid  refutation  of  the  doctrines  of  grace 
is  attempted.  There  have  been  numerous  attempts  to  refute  doc- 
trines, .which  were  charged  upon  certain  denominations  of  sound 
christians,  but  which  they  are  as  forward  to  combat  as  their  oppo- 
nents. I  wish  to  put  it  into  the  hands  of  sound  and  gospel  be- 
lievers, an  undisguised  and  honest  expression  of  their  faith,  divested 
of  misrepresentations  and  sophistical  objections.  It  is  not  expect- 
ed that  christians  in  laborious  occupations, with  few  literary  means, 
and  with  little  more  than  time  enough  for  devotional  purposes, 
can,  without  maturity  of  christian  character,  conduct  an  able  and 
irrefutable  defence  of  the  doctrines  of  the  gospel.  They  may 
be  useful,  intelligent,  and  the  pillars  of  the  church;  and  yet  be 
unable  to  remove  the  false  colouring  given  to  their  sentiments,  or 
defend  the  truths  which  they  firmly  believe  and  cordially  love. 
This  illustrates  the  importance  of  enlightening  a  people  in  the 
great  system  of  divine  truth.  This  can  be  done  only  by  exhibit- 
ing the  doctrines  of  the  gospel  seperately,  and  then  show- 
ing  their  mutual  connection  and  dependence.  No  man  becomes 
a  scholar  by  listening  to  a  lecture  which  delineates  the  whole  sys- 
tem of  natural  and  moral  philosophy.  Too  many  objects  crowd- 
ed into  the  mind  at  once  confuse  and  bewilder  it,  and  enfeeble  all  its 
operations.  It  retires  from  the  scene  distracted  and  distressed, 
and  finds  relief  only  in  oblivion  of  thought.  Who  could  make  a 
skilful  mechanic  by  teaching  the  whole  art  at  once,  even  if  the 
instruction  were  a  thousand  times  repeated  ?  In  science,  philos- 
ophy, and  religion,  it  is  by  receiving  facts,  in  their  detached  parts, 
and  then  putting  them  together  that  we  obtain  a  correct  view  of 
their  relations,  dependencies,  their  proportions  and  beauties. 


INTR6DUCTI0X  VII 

To  my  church  and  people  1  will  add,  I  hope  you. will  come 
to  an  examination  of  these  lectures,  with  an  unbiased  and  devout, 
a  critical  and  christian  spirit;  and,  as  my  plan  forbids  an  ex- 
tensive and  full  discussion  of  the  subjects  which  I  shall  examine, 
I  shall  submit  the  several  topics  to  your  patient  and  persevering 
research,  desirous  that  your  minds  may  be  influenced  by  a  su- 
preme  desire  to  know  the  will  of  God.  I  shall  endeavor  neither 
to  follow  nor  to  avoid  the  tracks  of  any  man  or  any  class  of  men, 
who  have  written  systems  of  divinity;  and  to  escape  the  charge 
of  imitation  or  of  singularity,  1  shall  leave  the  writings  of  great 
and  good  men,  and  follow  the  instructions  of  the  Holy  Ghost,  giv- 
en us  in  the  scriptures.  In  relation  to  the  spirit  of  my  labors,  1 
must  leave  my  people  to  judge  for  themselves.  I  pledge  myself 
to  be  uninfluenced  by  human  authority,  on  all  essential  doctrines, 
and  will  neither  worship  nor  curse  the  image  of  my  own  de- 
nomination, nor  that  of  others.  The  truth  shall  be  the  object 
for  which  I  pray,  and  for  which  I  labor.  The  only  deference  I 
shall  pay  to  my  reason,  will  be  to  make  the  best  application  of 
the  rules  of  interpretation  to  the  truths  of  the  Bible.  You  shall 
have  my  best  endeavors  to  understand  and  explain  the  will  of 
God  ;  and  then  I  will  leave  you  to  embrace  or  reject  at  pleasure. 
While  I  shall  attempt  to  justify  the  ways  of  God  to  man,  and  to 
show  the  consistency  and  beauty  of  divine  truth,  1  shall  demand 
your  faith  in  revealed  truth,  on  the  authority  of  the  great  Law. 
giver.  When  I  have  proved  a  doctrine  from  scripture,  by  fair 
and  unsophisticated  reasoning,  you  are  bound  to  believe  it,  sim- 
ply on  the  authority  of  God.  The  authority  of  God,  I  shall  cod- 
eider  superior  to  the  prejudices  of  education,  the  jealousies  of 
sectarianism,  or  the  cavils  of  unbelief  Enlightened,  speculative 
faith,  is  a  belief  in  all  the  testimony  of  God ;  and  saving  faith  is  a 
cordial  assent  to  the  truth  of  the  gospel.  But  to  notice  the  end. 
less  queries  which  exist, from  the  atheist  to  the  arminian.and  from 
the  socinian  to  the  fatalist,  would  be  a  work  as  useless  as  it  would 
be  thankless.  As  to  the  spirit  in  which  these  lectures  are  receiv. 
ed,  1  can  only  say,  that  1  could  wish  all  to  receive  them  with  an  in- 
quisitive mind  and  a  devout  heart ;  and  to  try  them  by  the  infallible 
criterion.  If  any  man  speak  not  according  to  this  word,  it  is  be- 
cause there  is  no  light  in  him.  We  are  never  to  hear  the  word  of 
God  as  an  amusement,  or  as  a  mere  pastime;  but  as  solemn,  ani- 
mating and  glorious  truth,  the  value  of  which  demands  our  atten- 
tion and  study — our  gratitude  and  love. 


Vlil  INTRODUCTION. 

The  plan  which  I  shall  pursue  is  very  plain  and  natural.  1 
shall  first  define  the  doctrine.  In  giving  the  definition,  caution 
will  be  used,  to  adopt  a  phraseology  perspicuous  and  precise. — 
The  words  of  a  definition  ought  to  be  such  as  mean  just  enough 
and  no  more.  Every  reflecting  person  must  be  sensible,  that 
much  time,  talent,  and  temper  are  often  lost,  because  the  truth 
under  consideration  is  not  plainly  set  before  the  hearers.  The 
speaker,  for  want  of  clear  and  distinct  views  of  the  object  at 
which  he  aims,  wanders  from  his  subject;  and  the  hearer,  if  ig- 
norant of  the  import  of  the  lecture,  will  not  discover  the  force 
of  reasoning;  for  it  is  in  the  obscurity  of  terms  and  the  defect, 
iveness  of  definition,  that  error  always  takes  refuge,  and  con- 
cealment never  fails  to  lessen  her  deformities.  It  is  this  mode 
of  reasoning  from  definitions,  that  will  ultimately  correct  those 
errors  which  are  so  industriously  propagated  in  the  earth,  expose 
their  sophistry,  and  fill  the  world  with  light.  Definitions  only  will 
assimilate  the  type  of  human  sentiments,  and  calm  the  raging 
elements  of  moral  feeling.  Many  ardent  disputants  are  deter- 
mined to  disagree,  when,  if  a  definition  of  the  point  in  question 
were  laid  on  the  table,  they  would  seize  it  with  equal  avidity. 

2ndly,  I  shall  explain  the  definition  or  doctrine.  Here  ray 
object  will  be  to  clear  the  doctrine  of  misconstruction,  and  place 
the  definition  in  its  true  light.  I  shall  here  take  the  liberty,  to  ex. 
plain  the  sense  in  which  I  use  language,  and  shew  the  reasons  for 
such  use  of  it.  This  is  a  privilege  which  justice  gives  to  every 
writer,  and  of  which  every  minister  who  seeks  the  improvement 
of  his  people,  avails  himself 

3dly.  I  shall  prove  the  doctrine  from  scripture ;  and  although 
every  point  shall  rest  on  divine  testimony,  yet  I  shall  not  be  de- 
nied the  aid  of  corroborating  testimony  from  other  sources.  In 
adducing  proof,  I  shall  feel  myself  bound  to  urge  no  passage 
which  is  not  directly  in  point,  and  shall  consider  one  proof  text 
as  substantial  as  a  thousand.  The  force  of  argument  and  the 
weight  of  conviction,  must  be  regulated  by  the  nature  of  the 
proof,  and  not  by  the  number  of  passages.  No  truth,  precept, 
or  injunction  of  inspiration  is  the  more  convincing  from  its  repeti- 
tion. God  needs  speak  but  once  to  be  believed.  I  do  not  mean 
by  this,  that  God  has  never  repeated  the  same  truth,  but  that  the 
repetition  does  not  alter  the  first  declaration.  A  multitude  of 
passages,  which  have  no  relation  to  the  subject,  adduced  in  sup- 


INTRODUCTION.  IX 

port  of  a  point,  can  convince  only  the  ignorant  and  unthinking  : 
the  rational  and  intelligent  man  demands  but  one  single  incontro- 
vertable  text.  The  certainty  that  God  has  said  it  once  is  satis- 
factory  ;  and  he  who  requires  the  repetition  of  it,  doubts  the  ve- 
racity  of  God.  Nothing  has  done  more  injury  to  the  cause  of 
truth,  than  arguments  loaded  with  passages  of  scripture,  which 
have  little  or  no  relation  to  the  subject  under  discussion.  It  is  a 
pity  that  a  good  cause  should  be  abused,  by  subjecting  it  to  sus- 
picion ;  and  that  the  authority  of  God  should  be  doubted,  with- 
out  repeated  attestations  and  numerous  proofs.  Hath  he  said, 
and  will  he  not  do  it?  I  will  state  to  you  the  rules  of  interpreta- 
tion, which  I  shall  apply  to  the  scriptures  adduced.  1  shall  first 
give  the  plain  and  literal  meaning.  If  any  difficulty  then  re- 
mains, I  shall  examine  their  figurative  language.  In  doing  this, 
I  shall  place  myself  in  the  land  in  which  the  scriptures  were  writ- 
ten, and  take  a  view  of  the  scenery  which  surrounds  me.  To 
understand  the  figurative  language  of  Job,  1  must  know  the  ge- 
ography of  Chaldea.  To  understand  the  figurative  language  of 
David,  I  must  know  the  history  of  Palestine.  In  interpreting 
scripture  allusions,  I  must  have  some  knowledge  of  the  arts  and 
sciences,  the  manners  and  customs,  the  religious,  ceremonial  and 
civil  policy  of  the  Jewish  nation.  I  must  acquaint  myself  with 
the  history  of  the  Jews.  Biblical  archaeology  is  divided  into  sa- 
cred, political,  and  domestic ;  and  emliraces  every  thing  worthy 
of  notice  and  remembrance,  whether  it  be  merely  alluded  to,  or 
treated  as  something  well  known.  If  the  meaning  of  a  passage 
cannot  be  determined  by  its  plain,  literal  sense,  nor  from  an  ex- 
amination of  its  figurative  language,  I  shall  examine  the  context, 
and  let  the  subject  determine  the  sense.  The  next  principle  of 
interpretation  will  be  to  compare  scripture  with  scripture  and  as- 
certain its  import  by  parallel  passages.  If  any  obscurity  then 
remains,  the  difl'erent  senses  in  which  the  same  word  is  used,  must 
be  examined.  There  are  few  words  in  scripture  which  are  inva. 
riable  in  their  signification.  The  word  righteousness  will  serve 
for  an  illustration,  which  is  used  in  at  least  fourteen  different  sen- 
ses. If  1  am  yet  in  doubt,  the  text  must  be  left  in  reserve  to 
the  developement  of  the  final  day,  when  we  shall  no  longer  see 
in  part  and  know  in  part. 

4thly,  I  shall  show  the  moral  duties  which  every  doctrine  en- 
joins.   It  is  a  fact  which  goes  far  to  establish  the  divine  authority 


X  INTRODUCTION. 

of  the  scriptures,  that  there  is  not  in  the  whole  system  of  divine 
truth,  a  single  doctrine  which  has  not  its  moral  deductions.  Every 
duty  is  appended  to  a  doctrine.  Practical  religion  is  the  fruit  of 
doctrinal  religion:  and  one  cannot  exist  in  its  highest  perfection, 
without  the  other.  If  the  doctrine  of  Divine  Existence  falls,  the 
duty  of  homage  and  worship  falls.  If  the  doctrine  of  de- 
pravity is  false,  the  grace  of  humility  is  hypocrisy.  This  very 
important  and  inseperahle  connexion  between  faith  and  practice, 
■doctrine  and  duties,  1  intend  fully  to  illustrate  in  the  course  of  my 
lectures. 

This  then  is  my  plan :  definition,  explanation,  proofs  and  moral 
deductions. 

I  have  not  adopted  this  method  in  imitation  of  my  predeces- 
sors, nor  to  claim  the  honor  of  discovery  or  invention,  but  as  the 
most  natural  and  plain  arrangement  of  the  system  of  divine  truth, 
suggested  to  my  mind  by  my  own  reflections,  and  studies  on  the 
scriptures.  I  have  adopted  this  plan  in  preference  to  all  others, 
because  I  have  never  seen  a  work  written  against  a  true  and  hon- 
est statement  of  orthodox  sentiments.  Our  sentiments  have  been 
mis-stated,  then  palmed  upon  us,  then  triumphantly  refuted,  when 
the  representations  of  the  doctrine  were  as  abhorrent  to  our 
faith  and  feelings,  as  to  those  of  any  other  class  of  beings  on 
earth. 

Another  consideration  which  has  induced  me  to  pursue  this 
plan,  is,  that  both  the  friends  and  enemies  of  truth,  have  some- 
times unhappily  blended  and  confused  doctrines,  which  are  totally 
distinct.  This  has  produced  confusion  in  some,  skepticism  in 
others,  and  unbelief  in  others. 

Another  consideration  is,  that  by  many,  doctrines  are  greatly 
undervalued  ;  and  multitudes,  from  weakness  of  moral  principle 
and  timid  indecision,  have  fallen  into  the  fatal  sentiment,  that 
there  is  no  connexion  between  doctrines  and  duties,  faith  and 
practice.  Thus,  as  the  pillars  erected  by  the  Apostles,  have 
been  worn  away  by  time,  and  sacrilegious  temporising,  the  piety 
of  the  church  has  fallen,  and  religion  without  doctrines  can  no 
more  exist  in  a  healthful  and  flourishing  state,  than  the  human 
body  can  exist,  when  all  its  supporting  pillars,  its  sinewy  liga. 
ments,  and  its  nutritious  conductors  are  destroyed.  If  there  is 
no  doctrine,  there  is  no  duty.  Incorrectness  in  faith,  is  as  dan. 
gerous  to  the  interests  of  the  soul,  as  immorality  of  conduct.— 


INTRODUCTION,  XI 

Reason  and  scripture  regard  the  feelings  and  views  of  the  heart, 
«s  essentially  concerned  in  determining  the  character  and  destiny 
of  man.  If  ye  believe  not  that  I  am  he,  ye  shall  die  in  your 
sins.  Faith  is  a  condition  of  salvation,  and  faith  is  an  exercise 
of  the  understanding  and  heart. 

I  have  a  few  more  remarks  to  offer  before  enterins;  on  the 
work,  which  I  have  pledged  myself  to  this  church  and  congre- 
gation  to  undertake.  I  propose  to  give  you  a  Systematic  epito- 
me of  divine  truth.  It  is  essential  to  profit  and  success  in  this 
investigation,  to  inquire  what  we  are  to  understand  by  the  word 
system.  We  may  believe  a  thousand  detached  truths,  and  yet 
see  no  system  about  them.  We  see  system  displayed  in  every 
piece  of  complicated  machinery  ;  in  the  happily  constructed  edi- 
fice,  in  which  every  part  has  its  utility,  its  relations,  and  its  de- 
pendencies. We  see  system  in  the  mechanism  of  a  watch,  and 
in  the  mechanism  of  a  world,  where  all  things  are  mutually  de- 
pendent and  mutually  combined.  Divine  truth  has  a  system. — 
It  is  a  golden  chain  ;  and  if  one  link  be  broken,  the  whole  beauty 
and  harmony  are  lost.  This  system  begins  with  the  existence, 
perfections,  and  prerogatives  of  God ;  and  proceeds  on,  examin- 
ing the  revelation,  whil;h  he  has  made  of  himself  to  man ;  the 
creation  of  the  world  ;  the  creation  of  man  ;  his  primeval  char- 
acter;  the  apostacy  ;  his  subsequent  character  ;  the  plan  of  re- 
covery;  the  several  steps  by  which- this  plan  is  carried  into  exe- 
cution; its  author;  the  death  of  the  human  family;  the  resur- 
rection of  their  bodies;  their  final  and  irreversable  destinies;  and 
the  winding  up  of  the  scenes  of  the  last  judgment,  and  the  sur- 
rendery  of  the  mediatorial  office  and  kingdom.  Such  is  the  wide 
and  interesting  field  we  are  to  explore. 

Though  I  enter  on  this  work,  with  an  unshaken  belief  of  the 
sincerity  of  my  motives,  and  can  say,  if  I  ever  formed  a  design 
on  my  knees,  it  was  this,  yet  I  must  acknowledge,  I  feel  myself 
poorly  qualified  to  present  to  you  the  beautiesof  the  moral  world; 
and  to  examine  a  subject,  fraught  with  so  many  deep  and  incom- 
prehensible truths.  I  can  look  only  to  the  Father  of  lights,  and 
solicit  an  interest  in  your  intercessions.  But  1  must  remind  you, 
that  should  the  success  of  my  undertaking,  produce  in  my  mind 
a  happy  disappointment,  and  God  be  glorified  in  these  feeble  ef- 
forts, still  the  labor  will  be  lost  to  the  careless  and  inattentive 
hearer.     Wherever  the  truths  of  the  law,  or  the  glories  of  the 


Xll  INTRODUCTION. 

gospel,  are  published,  there  will  be  an  influence,  either  healthful 
or  unhealthful.  The  enjoyment  of  the  gospel  is  not  loss  anima- 
ting thau  solemn. 

1  would  therefore  entreat  you,  my  hearers,  to  come  to  the  ex- 
amination of  the  truths  of  the  scriptures,  with  an  humble  mind, 
deeply  imbued  with  the  spirit  of  inquiry,  and  desirous  to  know 
the  mind  of  the  Spirit.  We  may  speculate  on  the  Bible,  but  it 
should  be  devout  speculation.  We  may  reason,  but  our  reasoning 
should  be  accompanied  with  proper  views  of  the  weakness  of  our 
powers,  and  of  the  infallibility  of  divine  testimony.  In  short, 
the  knowledge  and  the  love,  the  pleasure  and  the  profit,  the  hon- 
or and  the  reward  of  truth,  should  be  found  in  the  same  heart, 
that  God  may  be  glorified  and  the  soul  saved.  May  we  all  know, 
what  can  be  known  of  God  and  his  truth  here  on  earth,  and  en- 
joy the  brighter  vision  of  his  face  in  heaven. 

Search  the  scriptures,  for  in  them  ye  think  ye  have  eternal 
life;  and  they  are  they  which  testify  of  me. 


liVDEX. 


Preface  page  3 

Introduction  5 

Faith,  speculative  9 

•*     saving  9 

Rules  of  interpretation  H 

Plan  of  lectures  12 

System  14 

LECTURE  I. 

The  existence  of  God  from  the 

light  of  nature  18 

Chance  19 

Homage  24 

Reverence  25 

LECTURE  n. 

Attributes  of  God  from  the  works 

of  creation  27 

Unity  of  God  27 

Personality  27 

Wisdom  of  God  28 

Power  of  God  29 

Goodness  of  God  30 


LECTURE  III. 

Inspiration  of  the 

scriptures 

40 

Proof  of  their  authenticity 

41 

Inspiration 

43 

Argument  Ist 

44 

♦•        2nd 

45 

•«        3d 

45 

4th 

47 

5th 

48 

6th 

49 

LECTURE  IV. 

Natural  attributes  of  God  55 

Attributes  defined  55 

Perfection  55 

Prerogative  55 

Quality  of  attributes  55 

Number  of  attributes  56 

Natural,  classified  56 

Self-existence  56 

Eternity  of  existence  56 

Immutability  56 
Omnipotence                            ,        57 

Omniscience  58 

Omnipresence  59 

Infinite  wisdom  defined  60 

LECTURE  V. 

Moral  attributes,  65 

"            classified  66 

Holiness  of  God  66 

Divine  goodness  66 

Mercy  or  grace  68 

Justice  69 
General,  distributive,  remunera. 

tive,  punitive,  and  vindictive    69 
Truth,  faithfulness,  veracity         7^ 

LECTURE  VI. 

Mode  of  Divine  existence  76 

Trinitarianism  76 

Tritheism  76 

Deity  of  the  Father  proved  80 
Personality  and  deity  of  the  Son 

and  of  the  Holy  Ghost  80 


xir 


INDEX. 


LECTURE  VII. 
Deity  of  the  Son  and  of  the  Holy 

Ghost  87 

Divinity  and  humanity  of  Christ  87 
Attributes  of  the  Father  applied 

to  the  Son  90 

Deity  and  personality  of  the  Holy 
Ghost  93 


LECTURE  VIII. 

Creation 

97 

Order  of  creation 

97 

Heavens 

98 

Man  createJQ 

99 

"    in  the  image  of  God 

99 

Primitive  state  of  man 

101 

LECTURE  IX. 

Divine  law  106 

Moral  government  106 

Perfect  106 
Obligations  of  man  to  obey  the 

law  106 

Law  immutable  109 

«     good  111 
Penalty  essential  to  the  exist. 

once  of  law  113 

Penalty  just  114 
Knowledge  of  the  law  necessary  118 

LECTURE  X. 
Apostacy  121 

Free.agency  124 

Sin  the  occasion  of  displaying 

the  character   and  offices   of 

Christ  and  of  the  Holy  Ghost  124 
Sin  the  occasion  of  displaying 

the  moral  attributes  of  God     125 
Objections  against  the  use  of  the 

term  permit  127 


The  sin  of  Adam  the  occasion 
of  the  sin  of  his  posterity         128 

Objections  against  the  introduc- 
tion of  sin  answered  13t 

The  intention  of  the  sinner  in 
the  commission  of  sin  133 

LECTURE  XI. 

Messiah  and  atonement  137 

Commencement  of  the  new  dis- 
pensation 141 
Atonement  141 
Sufferings  of  Christ  141 
Difference  between   atonement 

and  application  144 

Evidences  of  a  general  atone- 
ment 146 
Has  not   removed  the  guilt  of 

man  146 

Atonement  made  on  God's  ac- 
count 147 
Sinners  inexcusable  148 

LECTURE  XII. 

Depravity  149 

Gospel  149 

Doctrines  of  grace  149 
Distinction  betwen  natural  and 

moral  affections  150 

Natural  faculties  of  the  mind  151 

Reason  151 

Memory                         '  151 

Perception  151 

Conscience  151 
"          why  sometimes  cal- 

led  moral  151 

Natural  faculties  not  depraved  151 

Moral,  defined  152: 

Depravity  consists  in  enmity  152i 

Moral  powers  depraved  152k 


INDEX.  XV 

Experience  defined                      157  Grace  187 

The  reason  that  sinners  eannot         Special  grace  187 

do  good  \torks                            158  Calls,  common  187 

Good  deeds                                    159       «•     special  187 

Why  special  189- 

LECTURE  XIII.  Penitent  and  impenitent  sinner, 

Sovereignty  and  agency  of  God    161        distinction  between  them  190 

Sovereignty  of  God                        163  Partiality  defined  190 

Agency  163  Influences  of  the  spirit  irresisti- 

Decrees                                          l63      ble,  why  194 

Divine  agency  163  LECTURE  XVI. 

General                                            164  t,               ..  ,„^ 

„      .     ,                                          t„„  Regeneration  196 

Particular                                        168  c.          ■         i.-  u  •.  •          j  m-, 

.  ^    ,  ,           X  i    .               Sense  in  which  it  is  used  197 

Agency  of  God  does  not  destroy         t     .     .  ,r.n. 

* ,     •'„                        -                   ,„„  Instantaneous  19* 

the  free-agency  of  man           168  tt  ,      ■  <^n, 

,       .          „     .                                 Holy  change  201 

Introduction   of   sin,  consistent         ^^  ,.  „., 

Holiness  in  men  201 

With  the  holiness  of  God,  and         -,           ,.   .  _„, 

•.../.      I            ,             X          Pure  religion                  .  201 

with  the  freedom  and  account-         „       ■  ,    T  n^r, 

, .,.,       c                                    iro  Special  change  202 

ability  of  man                           168  ,.            .  j    .        r  ann 

_                ,                 ,                    ,         Does  not  destroy  free  agency  202' 

Harmony  between    human  and         mi       ■  ... 

,.  .  ,-„    1  he  sinner  active  in  regenera- 

divine  agency                            169        ,.  „„_ 

^       •'                                        tion  203' 

LECTURE  XIV  ^^"  ^^^^  natural  powers  to  be- 

r,,     ,.                                             i™^        come  christians  20& 
Election                                         172 

Covenant  of  redemption  172  LECTURE  XVII. 

Covenant  of  grace                          173  Christian  gra-je  208 
Election  defined                             173  First  exercise    of   the  renewed 

Foreknowledge  of  God                 176        heart  love  209 

Election    of  God  the  cause  of         2d  exercise  repentance  209 

the  saints'  regeneration          178   Natural  repentance  209 

Rebrobation  bible  doctrine          181   Legal  209 

Election      the     only     doctrine          Evangelical  210 

which  makes  the  salvation  of         Order  of  christian  graces    '  212 

any  certain                              184  Faith  211 

Cordial  embrace  of   it  evidence         Devotion  214 1 

of  a  new  heart.                        184  Prayer  214 

Humility  214 

LECTURE  XV.                  Christian  submission  215 

Special  calling                             186  Rational  hope  of  heaven  217 

Common     "                                186  Christian  hope  217 


XVI  INDEX 

Gospel  plan  of  salvation  consist*         Happiness  of  heaven  consists  in 

ent                                            217       the  knowledge   and    love  of 

God  240 

LECTURE  XVIII.                Holiness  not  selfish  241 
Persevere nee                                218 
Covenant  of  grace,  why  so  call.                        LECTURE  XX. 

ed                                              221  Resurrection  245 

Sanctification                                225  Not  unphilosophical  246 

Apostacies  accounted  for  on  the         Argument  1st  248 

ground  of  false  conversions  226           "         2d  249 

Objections    against   the   perse.                  "        3d  250 

verence  of  the  saints  obviated  228           "        4th  253 
The    doctrine  of    perseverence              * 

does  not  tend  to  licentious-  LECTURE  XXI. 

ness                                          229  Judgment  256 

The  promise  of  reward  to  holi.          Particular  and  general  256 

ness                                          232  Necessary  257 

^Efforts  to  destroy   the   church          Decisions  infallible  259 

vain                                            233  Christ,  the  judge  260 

Obligations  of  the  saints  to  ex-         Persons  concerned  263 

ercise  gratitude  233 

LECTURE  XXII. 
LECTURE  XIX.  Punishment  of  the  wicked  eter. 

Saints'  death  and  glorification  234        nal  263 

Saints  enter  into  happiness  im-         Argument  1st  269 

mediately  after  death              236           "         2d  270 

Saints  blessed  in  the  society  of                *^        3d  277 

Jieavea                                   239          «»        4th  277 


liECTIJRE  I. 

DIVINE  EXISTENCE. 

Heb.  3,  4. 

For  every  house  is  builded  by  some  man ;  but  he  that  built  all  things 
is  God. 

We  have  a  knowledge  of  our  own  existence,  and  of  the  exist- 
ence of  objects  around  us  by  intuition.  This  knowledge  is  ob- 
tained  by  the  senses,  and  not  by  process  of  reasoning.  Our  knowl- 
edge  of  past  events  is  derived  trom  testimony  of  various  kinds ; 
such  as  oral  tradition,  and  well  authenticated  records.  The  most 
clear  and  conclusive  knowledge  which  we  possess,  is  mathemati- 
cal. The  reason  of  man  is  not  so  biased  and  perverted  as  his 
moral  powers ;  and  its  conclusions  are  capable  of  demonstration. 
Intuitive  knowledge,  a  knowledge  of  material  existence  is  per- 
fectly satisfactory ;  and,  by  common  consent,  he  is  considered  in 
a  state  of  mental  derangement,  who  denies,  either  what  Ita  sees, 
or  feels,  or  tastes,  or  smells,  or  hears.  This  kind  of  evidence  is 
said  to  be  incapable  of  proof,  because  this  knowledge  is  obtained 
without  any  reasoning.  The  objects  come  in  immediate  contact 
with  the  senses. 

Now  we,  and  the  world  with  all  its  furniture  around  us,  were 
created  by  God. 

I  will  proceed  to  prove  that  there  is  an  author,  who  is  the  first 

cause  of  all  things.     God  is  a  being  who  existed  before  all  things, 

2 


18  DIVINE   EXISTENCE. 

and  is  uncreated,  and  uncaused  in  all  his  attributes.  By  him 
were  all  things  created,  visible  and  invisible,  material,  mental,  and 
moral.  But  his  nature  will  be  more  clearly  explained  in  the  proofs 
which  I  shall  adduce  of  his  existence  and  perfections.  This  world 
must  have  been  either  self-existent,  or  self-created,  or  created  by 
some  being.  If  it  were  self-existent,  it  would  not  be  mutable; 
for  it  is  seen  intuitively,  that  what  is  self-existent,  must  exist  of 
necessity,  and  a  necessary  existence  is  an  immutable  existence. 
But  we  see  the  impress  of  mutability  on  all  things.  The  mind 
ofman  is  subject  to  endless  fluctuations;  and  the  face  and  furni- 
ture  of  creation,  are  not  what  they  once  were.  The  doctrine  of 
self-existence  denies  any  influence,  or  any  control  from  external 
sources.  An  acknowledgment  of  mutability,  is  an  acknowledg- 
ment of  a  superior,  controlling  power ;  and  in  that  case,  it  cannot 
be  self-existent.  But  there  are  changes  in  ncfture  which  cannot 
be  accounted  for  on  the  ground  of  any  established  laws  of  nature ; 
for  almost  all  of  these  laws  have  been  counteracted  and  suspend- 
ed ;  and  this  could  not  be  done,  if  there  were  no  superior,  uphold- 
ing power.  Self-existence  is  uncontrollable  'existence.  There 
are  no  marks  of  self-existence  about  this  world.  If  it  was  self, 
existent,  it  must  have  been  eternal.  An  admission  of  its  origin, 
would  bean  admission  of  a  creator  j  for  every  thing  which  begins 
to  exist,  must  have  a  cause  of  its  existence,  which  would  destroy 
its  self-existence.  It  would  require  an  astonishing  credulity  to 
believe  the  mechanism  of  this  world  eternal,  when  all  things  pro. 
claim  its  changeableness  and  its  dependence.  To  suppose  that 
it  created  itself  is  still  more  repulsive  to  enlightened  reason. — 
What  idea  can  you  have  of  a  being's  commencing  his  own  exist- 


DIVINE   EXISTENCE.  19 

ence  before  he  exists?  Though  I  would  pay  some  deference  to 
those  rare  geniuses  who  have  employed  such  good  talents  in  so 
bad  a  cause,  I  must  confess,  that  there  is  so  much  smoke  about 
their  self-creating  scheme,  that  it  extinguishes  my  sight.  One 
thing  is  certain,  if  they  had  only  waited  until  they  had  created 
themselves,  the  vjrorld  would  not  have  been  troubled  with  their 
sophistry.  But  even  on  supposition  that  the  work  is  commenced, 
how  is  it  to  be  carried  on?  Can  matter  beget  motion?  and  even 
on  presumption  that  it  can,  can  motion  beget  mind  ?  It  might  pro. 
duce  friction ;  but  friction  cannot  generate  intelligence.  There 
are  two  infirmities  about  the  scheme  of  self-creation :  one  is,  that 
you  can  never  commence  the  work ;  and  the  other  is  that  you  can 
never  carry  it  on.  And  if  the  world  is  not  self  existent,  nor  self- 
created,  it  must  be  the  work  of  some  being.  I  would  here  just 
remark  on  the  word  chance,  that,  by  common  consent  of  all  rea- 
soners  at  the  present  day,  it  means  nothing  more  than  the  opera- 
tions  of  principles  and  agents,  invisible  to  us ;  and  that  it  always 
supposes  a  prior  cause.  If  chance  does  not  mean  the  coficeal- 
ment  and  incomprehensibility  of  the  efficient  cause,  it  has  no 
meaning  at  all.  Chance  and  fortune,  and  fate,  are  terms,  which 
have  served  at  all  times,  as  cloaks  for  human  ignorance ;  and  be- 
fore mankind  were  favored  with  the  light  of  divine  revelation, 
they  had  an  imaginary  importance,  which  has  now  happily  van- 
ished.  Believers  in  divine  providence,  no  longer  conceive  the 
events  of  the  world  as  left  to  themselves,  or  under  the  control  of 
any  unintelligent  or  unconscious  agents ;  but  ascribe  the  whole  to 
an  overruling  mind,  which,  though  invisible  to  the  bodily  eye, 

may  be  clearly  traced  by  the  mental  eye,  wherever  we  turn  our. 

2* 


^ft  DIVINE  EXISTENCE. 

selves.  I  conceive,  that  christians  cannot  use  these  terms,  unless 
in  trivial  matters,  and  in  conformity  to  general  usage  without  dis- 
paragement to  the  Divine  Being.  And  such  use  ought  to  be  con- 
sidered as  a  kind  of  profaneness.  There  is  no  justice  in  its  ap- 
plication to  any  thing  but  secondary  causes.  It  is  evident  from 
what  has  been  said,  there  is  a  great  author,  or  first  cause,  in 
whom  are  all  things,  and  by  whom  all  things  consist.  That  he 
exists  nather  by  permission,  nor  by  dependence,  but  necessarily 
and  unavoidably.  He  existed  previously  to  the  creation ;  and 
conducted  it  by  his  own  power  and  wisdom.  I  shall  not  waste  a 
moment's  labor  in  attempting  to  prove  who  this  being  is.  You 
may  call  him  God,  Creator,  or  First  Cause  as  you  please.  We 
simply  mean  him  by  whom  all  things  and  all  creatures  were  made. 
That  the  invisible  things  of  God,  are  clearly  seen  by  the  things 
that  are  made,  even  his  eternal  power  and  Godhead,  is  a  senti- 
ment written  on  all  his  works.  The  man  who  doubts  the  evi- 
dence  of  the  divine  existence,  drawn  from  the  works  of  creation, 
is  willing  to  sacrifice  good  sense  to  caprice ;  and,  in  opposition  to 
the  decisions  of  his  enlightened  judgment,  to  adopt  a  faith,  refuted 
by  reason,  candor,  and  experience,  and  to  labor  under  an  inexcu- 
sable delusion.  When  we  admit  an  author  of  all  things,  there  is 
no  solution  of  the  perplexing  objections  to  other  systems.  The 
existence  of  a  Grod  is  the  pillar  of  all  religion.  As  every  object 
in  creation  must  be  traced  back  to  him,  so  all  the  arrangements 
and  relations  in  the  material  world,  have  one  common  author, 
and  must  be  referred  to  the  Great  Original.  There  are  other 
proofs  to  be  adduced  from  the  works  of  nature  in  support  of  the 
divine  existence.    There  is  not  a  more  legible  truth,  than  the 


DIVINE   EXISTENCE.  21 

design  every  where  conspicuous  in  the  works  of  God.  Earth, 
air,  fire  and  water,  and  all  the  infinite  functions  in  animate,  and 
combinations  in  inanimate  matter,  and  all  the  physical  and  intel. 
lectual  powers  of  man,  display  design.  Design  is  conspicuous  in 
the  sun,  in  the  heavens,  in  the  seasons  of  the  year,  and  in  the 
constitution  and  mechanism  of  the  smallest  vegetable,  and  the 
minutest  insect.  l[  there  is  design,  there  must  be  a  designer : 
and  there  can  be  no  designer,  without  being  and  intelligence.  If 
it  be  objected,  that  the  same  difficulties  lie  against  theism,  as  a- 
gainst  atheism,  that  is,  that  it  is  just  as  absurd  to  admit  the  self- 
existence  of  Deity,  as  the  self  existence  of  the  world,  my  reply 
is  at  hand.  There  is  no  clue  of  reasoning  by  which  we  can  come 
at  a  commencement  of  the  divine  existence.  This  world  evident- 
ly began  to  exist.  The  history  of  the  human  species,  shows  that 
they  had  a  beginning.  The  progress  of  the  arts  and  sciences 
shows  that  this  world  has  had  its  infancy.  If  there  were  any 
thing  in  the  divine  character,  which  indicated  increase,  or  dimu- 
nition,  or  change,  it  would  be  difficult  to  conduct  an  argument  in 
favor  of  the  self-existent,  first  cause  of  all  things.  This  world 
looks  like  an  unfinished  edifice,  in  the  hands  of  the  architect  of 
the  universe.  It  has  not  yet  reached  its  perfection  of  beauty. — 
Every  thing  we  behold  is  efiect:  the  cause  is  invisible,  but  must 
exist.  And  if  God  were  in  any  respect  like  the  creatures  of  his 
power,  we  should,  from  the  reasons  which  we  have  adduced,  be 
obliged  to  admit,  that  he  is  not  the  first  cause,  and  self  existent. 
But  it  is  no  matter  how  remote  the  Author  and  Designer  of  the 
world  is,  if  the  secondary  causes  were  ever  so  numerous,  they 
must  all  be  traced  back  to  their  primary  cause.     Now  I  have  a 


22  DIVINE   EXISTENCE. 

curious  piece  of  mechanism  before  me,— call  it  a  world.  There 
are  every  where  in  it  marks  of  design.  Its  whole  machinery  is 
adapted  to  certain  ends  which  it  accomplishes.  And  you  cannot 
destroy  the  convictions  of  my  mind  and  the  persuasions  of  my 
moral  and  intellectual  nature,  that  this  world  is  the  workmanship 
of  some  intelligent  being.  It  would  not  destroy  my  faith,  to  tell 
me  that  I  did  not  see  the  world  made ;  that  there  are  some  ap- 
parent  irregularities  in  the  machinery  of  the  universe,  nor  that 
some  parts  of  the  machine  are  invisible  and  incomprehensible ; 
nor  that  I  am  told,  it  is  the  effect  of  some  possible  combinations  of 
material  forms;  nor  that  there  existed  in  things  a  principle  of  or- 
der ;  nor  that  it  is  the  result  of  metallic  nature :  nor  would  it  avail 
any  thing  to  tell  me  I  know  nothing  about  it.  All  nature  declares 
there  is  a  God.  And  whatever  influence  revelation  may  have 
exercised  in  forming  my  opinions,  and  whatever  clearness  it  may 
have  given  to  my  reasonings  and  conclusions,  it  is  still  true,  that 
the  existence  of  a  God  is  proveable  from  the  volume  of  nature. 
Without  admitting  the  existence  of  a  first  cause  it  is  extremely 
difficult,  if  not  impossible  satisfactorily  to  account  for  the  existence 
of  this  world:  there  is  therefore,  not  a  little  plausibility  in  the  ar- 
gument  that  the  admission  of  a  first  cause,  is  the  easiest  way  to 
account  for  the  existence  of  this  world.  That  this  is  the  easiest 
way  to  account  for  the  existence  of  this  world,  might  be  rationally 
inferred  from  the  constitutional  pre-disposition  of  man  thus  to  ac- 
count for  its  existence,  and  the  universal  prevalence  of  this  sen- 
timent. 

Having  proved  the  doctrine  of  divine  existence,  I  proceed  to 
inquire, — what  are  the  legitimate  inferences,  or  moral  duties 


DIVINE    EXISTENCE.  23 

drawn  from  this  doctrine.  This  doctrine  establishes  the  depend, 
ence  of  all  things.  If  they  are  not  self-existent,  they  are  depend- 
ent. The  same  power  which  brought  them  into  being,  must  sup. 
port  them,  or  they  return  to  their  native  nonentity;  for  if  this 
world  and  its  inhabitants  could  not  give  themselves'  existence, 
they  could  not  maintain  their  existence.  To  suppose  that  God 
gave  to  created  objects  and  created  beings,  capacities  to  perpet- 
uate  their  existence,  is  nothing  less  than  to  suppose  a  being  may 
be  both  dependent  and  independent — both  created  and  self-exist- 
ent, which  is  a  plain  absurdity.  If  all  created  things  are  depend- 
ent, then  man  is  so.  His  powers  of  body,  of  mind,  and  of  heart, 
owe  their  constant  support  to  God.  In  him  we  live,  and  move, 
and  have  our  being.  If  God  were  to  withdraw  his  supporting 
hand,  every  organ  of  the  body  would  cease  to  perform  its  office; 
the  lungs  would  cease  to  respire,  the  heart  to  beat,  the  mind  to 
think,  and  the  affections  to  love  or  hate.  The  weakness  of  man, 
and  his  incapacity  to  manage  his  own  powers,  are  demonstrative 
proof,  that  he  has  nothing  but  a  dependent  existence.  This  would 
be  a  strange  world,  if  its  inhabitants  were  uncontrolled  and  un- 
controllable. Changes,  and  influence,  and  persuasion  would 
cease,  and  unalterable  union,  or  inefficient  discord,  would  reign 
universal. 

And  if  man  is  dependent,  he  is  accountable.  It  is  impossible 
to  conceive  of  dependence  without  obligation.  Wherever  there 
are  moral  existences  and  relations,  there  are  obligations  founded 
on  those  relations.  The  pauper  is  bound  to  respect  his  benefac- 
tor,  because  he  is  dependent  on  him  for  support.  The  child  is 
bound  to  revere  and  love  its  parent,  because  the  parent  supplies 


M  DIVINE   EXISTENCE. 

its  needs,  and  provides  for  its  comfort.  Since  man  possesses  nei- 
ther an  underived  existence,  nor  exercises  an  entire  control  over 
his  powers,  but  is  the  property  of  his  Creator,  he  is  bound  to  pay 
him  homage  and  reverence.  Homage,  in  the  technical  sense, 
was  an  oath  taken,  or  a  service  performed,  by  the  tenant  to  his 
lord,  on  being  admitted  to  his  land ;  or  by  inferior  princes  to  a 
sovereign,  whereby  they  acknowledged  his  sovereignty  and  prom- 
ised fidelity.  In  its  extended  and  figurative  sense,  it  comprehends 
every  solemn  mark  of  deference,  by  which  the  superiority  of  an- 
other is  acknowledged.  As  nothing  can  be  more  just  than  an 
acknowledgment  of  our  dependence  and  accountability,  so  noth. 
ing  can  be  more  ungrateful  and  wicked,  than  a  denial  of  the  prop- 
erty of  God  in  us,  and  his  right  to  dispose  of  us  as  he  pleases.  Is 
it  a  fact,  that  man  is  a  creature,  feeble,  and  dependent  on  the  su- 
preme Being  ;  possessing  not  a  particle  of  unborrowed  existence, 
or  an  uncontrollable  prerogative ;  and  yet  shall  he  be  unwilling 
to  recognize  his  relation  to  the  God  of  nature,  and  to  pay  him 
that  respect  and  honor,  which  no  spirit  but  that  of  disaflfection  and 
rebellion  could  withhold?  Has  he  created,  and  does  he  up- 
hold us  in  being,  and  are  we  in  the  possession  of  ewery  blessing 
which  his  munificent  hand  can  bestow  ?  and  shall  we  lavish  the 
unmerited  praise  of  these  blessings  on  ourselves?  Surely  not. 
Then  a  respectful  deference  to  his  exalted  existence,  and  corres- 
pondent gratitude  for  his  unmerited  favors,  are  the  duty  of  all  his 

creatures. 

« 

The  kindred  duty  of  reverence  is  due  to  God.  Reverence  a- 
rises  from  a  contemplation  of  the  superiority  of  the  Supreme  Be- 
ing ;  and  partakes  of  a  mixture  of  awe  and  fear,  produced  by  a 


DIVINE    EXISTENCE.  25 

consciousness  of  weakness  and  dependence.  IfGod  created,  then 
he  has  power,  either  to  punish,  or  to  bless  us.  His  wrath  is 
dreadful,  and  his  favor  is  life.  And  who  can  conceive  of  higher 
obligations  to  reverence,  than  those  which  rest  on  beings  who  are 
the  entire  property  of  another?  To  trifle  with  the  names,  attri. 
butes,  or  prerogatives  of  God;  or  to  deny  the  obligations  of  de- 
pendent  and  accountable  creatures,  is  daring  impiety  in  man. — 
God  is  the  father  of  the  human  family ;  and  we,  as  obedient  chil- 
dren, ought  to  contemplate  his  character,  and  admire  his  excel- 
lence. He  should  be  held  in  high  esteem  for  his  superior  glory. 
And  the  man  who  refuses  him  the  homage,  worship,  and  rever- 
ence, which  are  his  just  due,  is  the  more  inexcusable,  because  the 
doctrine  on  which  they  are  founded,  is  written  with  the  clearness 
of  a  sun-beam,  and  is  carried  by  the  messengers  of  creation  around 
the  world,  leaving  on  every  plain  the  footsteps  of  the  Creator, 
and  inscribing  on  every  mountain  the  evidence  of  his  exist- 
ence.  If  you  wish  to  know  whether  you  ought  to  worship  God, 
open  your  eyes  and  inspect  the  objects  within  the  reach  of  your 
vision.  To  doubt,  is  stupidity;  to  deny,  is  infatuation.  He  only 
is  rational  who  reasons.  I  have  not  pursued  this  chain  of  rea- 
soning  with  the  prospect  of  convincing  the  sceptical  atheist ;  for  I 
would  say  to  those  professing  a  disbelief  of  the  existence  of  God, 
as  Raffles  once  said  to  the  French  infidel,  "If  your  profession  is 
true,  you  are  a  fool ,  and  if  not,  a  liar."  The  atheist  is  an  athe- 
ist  for  reasons  which  demonstrations  can  never  remove ;  and 
therefore  argument,  or  even  attention,  is  a  waste  of  time  and  tal. 
ents,  and  a  departure  from  the  dignity  of  man.  The  best  way  to 
treat  a  man  who  wishes  to  assume  a  puerile  independence,  and 


26  DIVINE    EXISTENCE. 

to  build  a  reputation  on  singularity,  is  to  leave  him  undisturbed, 
to  live  and  die  in  his  temple  of  folly.  The  most  powerful  defence 
oftruth  in  such  a  case,  is  silence  and  neglect.  I  have  adduced 
these  arguments  to  show  the  thoughtful  portion  of  my  congrega- 
tion, the  futility  of  objections ;  and  that  the  belief  of  the  divine  ex- 
istence is  capable  of  irrefutable  proof.  The  great  pillar  of  all 
genuine  religion  stands  secure.  The  foundation  is  a  rock,  and 
cannot  be  removed.  I  have  as  yet  brought  forward  no  proof 
from  the  scriptures,  because  I  have  not  yet  shown  the  authenti. 
city  and  inspiration  of  them.  I  must  first  gather  all  the  evidence 
there  is  of  the  existence  and  perfections  of  God,  from  the  book  of 
nature.  It  is  presumed  no  one  will  deny  the  authenticity  of  this 
book.  I  have  introduced  this  proof  to  set  the  Divine  Being  be- 
fore your  eyes,  that  you  may  study  your  duty  and  your  happiness, 
and  place  your  hope  in  God.  Carry  with  you,  into  every  depart- 
ment  of  life,  and  into  every  secret  recess,  a  sense  of  the  divine 
presence.  The  doctrine  of  the  divine  existence,  in  its  practical 
effects,  is  more  extensive  than  any  other.  To  deter  us  from  sin, 
let  the  impression  prevail,  that  God  is  present  to  view  the  motivet 
and  dispositions  which  operate  in  every  heart. 


LECTURE  II. 

ATTRIBUTES  OF  GOD,  FROM  THE  WORKS  OF 

CREATION. 

Rom.  1,  20. 

For  the  invisible  things  of  him,  from  the  creation  of  the  world,  are 
clearly  seen,  being  understood  by  the  things  that  are  made,  even  his 
eternal  power  and  Godhead. 

Having  proved  from  the  light  of  nature,  the  existence  of  God, 
I  now  proceed  to  an  examination  of  the  same  volume,  in  search  of 
the  character  of  that  being  who, created  the  world. 

We  can  form  no  conception  of  any  being  without  attributes  or 
qualities.  These  properties  of  his  nature  constitute  his  existence. 
An  attribute,  or  property  of  God,  is  known  by  his  operations. — 
Divine  operations  discover  divine  faculties  and  dispositions.  The 
first  instruction  we  receive  from  the  light  of  nature,  is  the  doc- 
trine of  the  unity  of  God.  After  all  the  variety  and  complica- 
tion  in  the  machinery  of  the  universe,  there  is  evidence  of  unity 
of  design,  and  harmony  of  prosecution.  It  is  hardly  conceivable 
that  a  variety  of  beings,  distinct  and  separate,  should  pursue  the 
same  plan,  by  the  same  means.  Unity  of  end,  proves  unity  of 
design.  And  unity  of  design  proves  unity  of  designer.  The 
whole  creation  is  the  workmanship  of  the  Great  Architect. 

The  works  of  nature  prove  also  the  personality  of  Deity.  1 
use  personality  in  a  sense  distinguished  from  what  is  called  na- 
ture,  and  sometimes  a  principle.  Those  who  use  these  phrases, 
seem  to  admit  an  efficacy,  while  they  exclude  the  agent.     Any 


28  ATTRIBUTES  OF  GOD,  FROM 

thing  which  can  contrive  must  be  an  agent ;  and  any  thing  which 
has  consciousness,  and  thought,  must,  of  necessity,  be  a  person : 
because  consciousness  and  thought  constitute  personality.  This 
being,  to  be  a  person,  must  perceive  the  end,  or  purpose,  and  have 
wisdom  to  devise  means,  and  power  to  put  them  in  execution. — 
He  who  thinks,  chooses,  and  acts,  is  a  person.  Without  these 
qualities,  it  would  be  utterly  impossible  to  account  for  the  exist- 
ence and  constitution  of  the  world.  God  is  one,  and  God  is  a 
person. 

But  the  three  principal  attributes  of  God,  which  are  demonstra- 
ble from  the  light  of  nature,  are  his  wisdom,  power,  and  goodness. 
Wisdom  is  ability  to  form  plans,  and  to  devise  means  for  their 
accomplishment. 

The  perfection  or  imperfection  of  this  faculty,  is  to  be  deter- 
mined  by  the  degree  of  skill  manifested  in  the  selection  of  means, 
and  by  the  degree  of  success  attending  them.  Wisdom  in  God 
is  infinite.  When  he  prepares  his  means,  he  takes  into  view  all 
the  possible  changes  which  can  take  place;  and  not  only  adapts 
means  to  ends  in  the  happiest  manner,  but  he  governs  these  means 
with  an  uninfluenced  sway.  The  means  in  every  case,  invaria- 
bly accomplish  the  end.  They  are  adequate  means,  adapted  to 
the  certain  accomplishment  of  the  end.  The  only  difficulty  in 
adducing  proof  on  this  point,  arises  from  the  multitude  of  witnes- 
ses, and  the  abundance  of  evidence.  The  universal  laws  of  self, 
defence  and  self-preservation,  prove,  that  he  who  had  wisdom  to 
design,  had  wisdom  to  devise  the  best  method,  and  the  best  means 
to  carry  these  designs  into  effect.  If  he  who  formed  the  arrange- 
ment of  this  world,  had  not  been  infinite  aud  infallible  in  his  choice 


THE  WORKS  or  CREATION.  29 

of  means,  there  would  have  been  some  disappointment  and  de- 
rangement conspicuous  before  this  time.  Many  plans  would  have 
been  abandoned;  and  the  order  of  the  world  would  have  been 
broken  up.  But  there  is  no  imperfection  in  the  great  system  of 
means,  however  they  may  look  to  weak  and  fallible  man,  because 
God  is  infinite  in  wisdopi. 

By  the  power  of  God,  is  to  be  understood  his  ability  to  create, 
or  to  accomplish  all  his  designs,  and  to  manage  the  afiairs  of  his 
kingdom.  We  call  this  power  omnipotent,  because  it  is  sufficient 
to  perform  all  things.  It  can  do  every  thing  possible.  It  is  cal- 
led infinite,  because  it  can  perform  works  utterly  incomprehen- 
sible  to  the  human  mind.  It  required  an  effort  of  power  to  create 
this  and  surrounding  worlds,  which  is  totally  incomprehensible 
to  a  finite  mind.  And  the  constant  agency  necessary  to  main- 
tain this  world,  is  equally  beyond  the  comprehension  of  the  mind 
of  man.  There  are  no  conceivable  limits  to  the  divine  power. 
The  bringing  of  existence  from  nonentity ,  the  making  of  a  world 
so  vast  and  immeasurable,  and  maintaining  it  without  aid,  prove 
his  omnipotence.  Every  display  of  magnificence  and  grandeur 
about  us,  is  evidence  of  divine  power.  Human  power  is  limited 
and  restricted.  It  can  only  mar  the  materials  with  which  it  ia 
surrounded,  or,  by  the  application  of  one  material  to  another,  fur- 
nish some  mimicry  of  imitation.  But  all  the  principles  and  all 
the  materials  are  furnished  to  our  hands.  We  can  only  sepe- 
rate,  and  combine,  and  produce  a  few  changes.  But  what  is 
this  power  compared  with  that  of  him  who  spake  and  it  was  done ; 
the  efficacy  of  whose  words  gave  birth  to  the  world  ;  and  whose 
unwearied  arm  supports  and  governs  it.     That  power  must  have 


30  ATTRIBUTES  OP  GOD,  FROM 

been  omnipotent  which  hung  the  worlds  in  clusters  around  the 
heavens ;  which  moved  the  silken  chords  of  attraction  and  gravi- 
tation, and  which  holds  these  worlds  in  their  orbits  as  they  play- 
around  their  centres !  That  power  must  be  omnipotent  which  fix- 
ed  the  finer  organs  of  the  unnoticed  insect ;  adorned  man  with 
his  ennobling  faculties ;  shakes  the  watersiof  the  ocean,  and  flings 
the  lofty  mountains  into  the  skies !  These  are  but  a  part  of  his 
ways.     The  thunder  of  his  power  who  can  understand  ? 

But  we  are  furnished,  from  the  volume  of  nature,  with  evidence 
not  only  of  the  unity,  personality,  wisdom,  and  power  of  God, 
but  also  of  his  goodness.  And  here  a  field  opens,  in  which  intel- 
lect may  range,  and  piety  may  enjoy  her  ceaseless  gratification. 
Goodness  in  God  is  a  disposition  to  make  his  creatures  happy. — 
And  if  this  simple  fact  be  admitted,  that  every  piece  of  workman- 
ship, displays  the  character  of  its  author,  we  shall  find  in  the 
vast  field  of  material  and  intellectual  nature,  abundant  proofs  of 
the  goodness  of  God.  and  here  I  need  lay  no  claims  to  independ- 
ence or  invention,  but  follow  the  track  of  ages.  Every  age  and 
condition  of  men  since  the  creation,  have  been  surrounded  with 
testimonials  of  divine  goodness. 

The  fifst  proposition  to  be  established,  is,  that  in  a  vast  major- 
ity of  instances  in  which  contrivance  is  discoverable,  the  design 
of  the  contrivance  is  beneficial.  All  nature  may  display  contri- 
vance, but  sensitive  and  animal  creation  are  principally  concern- 
ed, in  proving  the  benevolence  of  God.  If  inanimate  nature  has 
a  speech,  it  has  no  medium  by  which  it  can  communicate  its  lan- 
guage, or  its  feelings.  If  it  has  any,  they  are  totally  unknown 
to  us  ;  and  cannot  therefore,  furnish  any  proof  of  the  goodness  of 


THE  WORKS  OP   CREATION.  31 

God.  And  here  it  may  be  remarked,  that  no  evidence  is  more 
clear  and  direct,  than  that  which  is  drawn  from  the  parts  of  ani. 
rnals.  With  a  very  few  exceptions,  their  different  organs  have  a 
known,  and  intelligible  subserviency  to  the  use  of  their  posses, 
sors.  Now  consider  the  vast  variety  and  number  of  animals, 
Ihe  different  numbers  of  each,  their  figure  and  fitness,  their  com- 
plexity and  faculties,  the  dependence  and  relation  of  these  parts, 
and  the  success  of  them  in  promoting  their  felicity.  Such  are 
their  faculties  for  gratification,  and  such  their  actual  pleasure,  as 
to  prove  this  a  happy  world,  after  all  the  infirmities  and  derange- 
ments  of  animal  functions.  You  may  begin  with  the  smallest, 
and  most  inconsiderable  grade  of  animal  beings.  In  the  spring 
or  summer,  walk  out  at  raid-day,  or  at  evening,  and  see  the  re- 
gions of  air  teeming  with  sportive  insects ;  you  will  see  a  perfect 
display  of  life  and  animation,  in  the  wilderness,  or  by  the  water 
side.  When  you  see  the  myriads  of  flies  that  swarm  in  the  air, 
or  the  myriads  of  bees  that  cover  the  flowry  plains,  the  chattering 
birds  that  play  in  the  air,  or  warble  in  the  grove,  the  young  which 
begin  to  exercise  their  faculties,  and  the  flocks  and  herds  that 
graze  on  the  mountains,  and  pursue  their  wonted  indulgence,  who 
can  doubt  that  they  have  gratification  and  happiness  of  an  ani- 
mal kind?  Have  they  no  capacities  for  enjoymeut,and  have  they 
no  sources  of  gratification?  While  the  various  insect  tribes,  are 
enjoying  an  instinctive  and  constitutional  pleasure,  in  the  air, 
plants  are  covered  with  millions  extracting  their  juices-  It  can- 
not be,  that  they  are  not  highly  gratified.  If  they  have  no  grat- 
ification, why  are  they  so  untiring  in  their  pursuits?  The  same 
indications  of  happiness  will  be  found  in  the  waters.    Shoals  of 


851  ATTRIBUTES  OF  GOD,  PROM 

fish  will  show  their  gratification  by  darting  through  the  liquid  el- 
ement, by  sporting  in  its  bosom,  and  by  throwing  themselves 
from  its  surface  into  the  air;  and  all  without  any  purpose  or  mo- 
tive but  obedience  to  constitutional  instinct,  and  self-gratification. 
Others  exercise  their  faculties  on  the  earth,  by  running  and  sport- 
ing,  by  feeding,  and  indulging  in  the  other  sources  of  pleasure 
and  amusement,  for  which  these  unintelligent  millions  were  de- 
signed. The  child  is  highly  delighted  with  the  ability  of  speak- 
ing,  without  knowing  the  use  of  language.  This  is  proved  by 
his  incessant  repetition  of  words,  or  sentences,  which  to  him  have 
no  meaning.  The  same  gratification  is  obvious  in  his  first  suc- 
cessful attempts  to  walk.  But  it  is  not  for  youth  only  that  God 
has  provided  faculties  and  sources  of  enjoyment.  While  the  aged 
are  repeating  the  trifling  incidents  of  past  life,  or  dozing  on  their 
couches,  the  youth  are  following  the  chase,  or  inspired  with  hope 
and  ardor,  pursue  the  enterprises  of  life. 

But  when  we  add  to  the  argument,  that  we  not  only  see  innu- 
merable creatures  in  the  enjoyment  of  animal  happiness,  but  hear 
the  same  report  from  other  sections  of  creation,  we  have  a  still 
more  grand  and  adorable  view  of  the  goodness  of  God !  It  is 
goodness  illimitable !  What  are  pleasurable  objects  of  vision  ? 
What  of  taste  ?  What  is  it  that  falls  with  harmony  and  melody 
on  the  ear?  What  are  those  pleasing  sensations  awakened  by  the 
rose,  the  pine-apple,  and  the  spice?  What  the  melting  of  the  peach 
on  the  tongue  ?  Are  not  the  constitution  of  the  senses,  and  the 
objects  of  their  gratification,  so  many  witnesses  that  God  is  good, 
and  his  tender  mercies  are  over  all  his  works  ?  Nothing  has  yet 
been  said  respecting  the  moral  and  intellectual  faculties  of  man: 


THE  WORKS  OP  CKEATION.  38 

the  one  calculated  to  investigate  his  works,  and  unfold  the  mys- 
teries  of  Deity;  and  the  other  to  embrace  his  character,  and  en- 
joy his  smiles.  These  faculties  alone  are  sufficient  to  prove  the 
ooodness  of  God.  If  the  author  of  all  things  did  not  intend  to 
render  his  creatures  happy,  he  has  made  a  very  great  mistake, 
for  in  this  world,  happiness  by  far  exceeds  misery. 

When  God  created  the  human  species,  he  intended  either  theic 
happiness,  or  misery,  or  he  was  indifferent  about  it.  If  he  had  in- 
tended our  misery,  he  would  have  made  every  sense  a  pain  to  us, 
and  placed  us  amidst  objects  offensive  and  distressing.  Every 
thing  we  should  taste  would  be  bitter,  every  thing  we  should  seo 
deformed  and  loathsome ;  every  touch  would  find  a  sting ;  and 
every  sound  would  be  discord.  If  he  were  indifferent  about  our 
happiness  or  misery,  we  must  attribute  to  our  good  fortune,  a 
word  destitute  of  sense  or  science,  both  the  capacity  of  our  senses 
to  receive  pleasure,  and  the  supply  of  external  objects,  fitted  to 
produce  happiness. 

But  this  is  too  much  to  be  attributed  to  accident.  Here  we  are 
brought  back  to  our  former  conclusion,  that  contrivance  proves 
design,  and  that  the  predominent  tendency  of  the  contrivance  in- 
dicates the  disposition  of  the  designer. 

The  first  proposition  which  was  laid  down  in  support  of  the 
goodness  of  God,  was,  that  almost  universally,  that  is,  in  a  great 
majority  of  instances,  in  which  contrivance  is  discoverable,  the 
design  of  the  contrivance  is  beneficial. 

I  here  add  another  argument  in  support  of  divine  goodness. — 

God  has  given  pleasure  to  animal  sensation,  beyond  what  was 

necessary  for  any  other  purpose  than  that  of  pleasure,  when  the 

3 


S4  ATTRIBUTES  OF  GOD,  FROM 

j)urpo8e,  so  far  as  was  necessary  to  subsistence  merely,  might 
have  been  effected  by  painful  operations.  Now  the  bestowing  of 
those  faculties  on  animals,  which  are  necessary  to  their  existence 
and  support  only,  does  not  prove  the  Creator  to  be  either  benevo- 
lent, or  malevolent.  But  when  we  find  other  properties  added  for 
the  express  purpose  of  uniting  happiness  with  utility,  this  addition- 
al, pleasurable  quality,  proves  the  design  was  good.  There  is  a 
felicitious  adaptation  of  the  organ  to  the  object,  as  every  one 
must  have  experienced,  in  receiving  palatable  and  nutricious  food. 
And  when  we  take  into  view  all  the  different  tastes  of  animals, 
their  relish  for  such  qualities  of  food  as  their  constitutions  require^ 
and  the  pleasure  of  taste  which  pervades  the  whole  family  of  an. 
imal  creation,  from  the  exquisite  sensibility  of  man,  down  to  the 
lowest  forms  of  animal  existence, — there  certainly  is  a  language, 
which  speaks  volumes  in  vindication  of  the  goodness  of  the  Crea- 
tor. Had  he  been  a  malevolent  being,  he  might,  and  unquestion- 
ably would  have  diffused  the  racking  elements  of  his  nature 
through  his  whole  empire.  But  instead  of  this,  we  see  almost 
all  the  animal  creation,  pursuing,  without  interference  or  infringe- 
ment, the  happiness  for  which  they  were  designed.  The  hum- 
ming insect,  the  warbling  songster,  the  grazing  flocks  and  herds, 
and  man  with  a  more  exquisite  organic  existence,  enjoy  a  pleas- 
ure above  what  is  necessary  for  their  subsistence.  Their  in- 
stinctive foresight,  their  self-defence,  their  sportive  gambols,  and 
pleasurable  emotions,  declare  that  he  who  made  them,  is  good. — 
It  is  as  1  before  said,  almost  impossible  to  do  justice  to  the  evidence 
of  the  divine  goodness,  drawn  from  the  intellectual,  and  moral 
nature  of  man.    Our  views  are  so  much  regulated  by  the  light  of 


THE  WOEKS  OF    CREATION.  3S 

revelation,  and  the  influence  of  the  gospel  on  this  subject,  that  it 
is  difiicult  to  draw  the  line  between  natural  and  revealed  truth. — 
But  as  this  subject  will  be  resumed  in  my  subsequent  discourses 
I  will  omit  it  for  the  present. 

God  has  endowed  man  with  faculties,  capable  of  discovering 
and  appreciating  the  excellence  of  his  character.     But  lest  my 
candor  should  be  called  in  question,  I  must  notice  some  objections 
to  the  goodness  of  God.     The  two  cases  which  require  the  most 
particular  notice,  are  the  venomous,  and  voracious  animals — 
These  properties  in  animals,  must  be  referred  to  design,  because 
their  animal  structure,  their  instinct,  and  adaptation,  are  such  as 
prove  that  they  were  intended  for  poisonous,  and  voracious  animals. 
Why  the  fangs  of  vipers,  the  stings  of  wasps  and  scorpions?  And' 
why  the  talons  and  beaks  of  birds  of  prey?  Why  the  structure  of 
the  shark's  mouth,  the  spider's  web,  and  the  numberless  weapons  of 
offence,  belonging  to  different  tribes  of  animal  insects  ?    We  can- 
not remove  the  difficulty,  by  saying  these  destructive  properties 
were  not  intended.     The  most  candid  solution  is,  that  though  these 
evils  exist,  they  exist  to  a  small  extent  only,  and  through  the  im- 
perfection,  and  limited  nature  of  our  powers,  we  cannot  see  the 
design  in  all  its  bearings.     When  viewed  in  connexion  with  oth 
er  things,  they  may  be  needful  provisions.     As  far  as  the  ani- 
mals and  insects  possessing  these  faculties,  are  concerned,  the 
faculty  complained  of  is  good.     They  subserve  a  very  valuable" 
purpose  to  them,  the  purpose  of  sustenance  and  self-defence.  The 
venomous  qualities  of  a  {ew  serpents,  serve  as  a  defence  to  the 
whole  race;  and  the  places  where  these  evils  exist  to  the  great- 

est  extent,  are  regions,  to  which  men  are  driven  by  their  folly,  or 

3* 


86  ATTRIBUTES  OF  GOD,  FROM 

wickedness,  while  the  more  fertile  regions  of  the  earth,  are  deser- 
ted  and  left  unmolested.  The  territory  of  the  beasts  is  invaded, 
and  then  the  defence  they  make  is  complained  of:  the  case  then 
of  venomous  beasts  stands  thus :  the  faculty  is  good  to  those  to 
whom  it  is  given;  it  is  an  evil  of  small  extent,  and  may  answer 
a  thousand  valuable  ends  of  which  we  are  ignorant. 

And  on  the  subject  of  carniverous  beasts  and  birds,  I  would  say, 
that  their  desire  for  animal  food,  and  the  capacities  they  possess, 
for  obtaining  and  digesting  it,  are  kind  endowments  bestowed  on 
them.  The  pursuit  of  their  prey  forms  their  pleasure,  and  their 
employment.  The  way  in  which  all  animals  come  to  their  end, 
is  by  acute  disease,  and  violence.  Animals  generally  live  but  a 
short  time :  they  have  no  provisions  for  lingering  disease ;  and  the 
loss  of  life  is  to  them  a  trifling  evil.  And  besides,  we  have  learn- 
ed by  the  help  of  the  microscope,  that  almost  the  whole  of  our 
food  is  possessed  of  a  low  degree  of  animate  nature.  Were  our 
organs  of  sight  a  little  more  acute,  we  should  discover  in  the  food 
and  vegetables  we  eat,  a  life  and  motion,  which  would  induce  us 
to  believe,  that  we  are  ourselves  almost  carnivorous  and  vora- 
cious. It  is  said  that  every  drop  of  water  we  drink,  contains  sev. 
eral  thousand  animalculse.  Besides,  it  is  obvious  that  the  God 
of  nature  intended  some  animals  as  sustenance  for  others,  from 
the  rich  profusion  and  superabundance  in  which  they  exist. 

Another  thought  is,  that  these  animals  exist  in  greatest  num. 
bers  where  they  are  the  least  annoyance  to  man,  and  most  need- 
ed by  those  for  whom  they  were  intended.  And  if  there  were 
no  way  to  destroy  these  animals,  the  provisions  of  nature  would 


THE  WORKS  OF  CREATION  37 

not  be  sufficient  to  support  them.  So  that  the  goodness  of  God 
is  conspicuous  in  the  provision  for  their  dissolution. 

On  the  goodness  of  God  as  displayed  in  the  structure  of  the  hu. 
man  mind,  I  can  only  say,  there  are  internal  and  pleasurable  e- 
motions,  which  cannot  be  attributed  to  either  of  the  five  senses. 
Many  of  these  pleasures  are  indefinable:  the  sportsman  and  the 
fisherman  have  pleasure,  but  they  know  not  in  what  that  pleasure 
consists.  This  pleasure  does  not  belong  to  the  five  senses.  There 
js  a  mental  pleasure  arising  from  the  contemplation  of  things  new, 
great,  or  beautiful,  attended  with  no  pain  to  counterbalance  it — 
Man  has  more  understanding  than  is  necessary  for  preservation. 
The  pleasure  of  choosing  and  prosecuting  is  a  source  of  enjoy, 
ment.  Now  the  rnoral  and  intellectual  powers  of  man,  show  that 
the  Maker  of  them,  made  something  more  than  necessary  pro- 
visions  for  human  existence,  and  that  their  contrivance  is  declar- 
ative  of  the  goodness  of  their  author. 

On  the  subject  of  the  introduction  of  moral  evil,  f  have  only  to 
say,  that  it  devolves  upon  the  objector  to  show,  that  its  ultimate 
results  will  not  be  illustrative  of  the  divine  benevolence.  How 
far  could  it  be  arrested  without  an  interference  with  a  greater 
good?  Besides,  moral  evil  arises  from  a  derangement  of  the  orig- 
inal constitution  of  man ;  and  cannot  be  the  result  ot  natural  con- 
trivance. But  all  its  effects  and  bearings  on  the  great  plan,  will 
finally  show,  that  the  wisdom  of  God  is  as  much  superior  to  that 
of  man,  as  his  goodness.  As  to  bodily  pain,  when  considered  in 
itself,  it  may  be  called  an  imperfection  of  nature.  But  it  may  be 
justly  doubted,  whether  this  is  not,  on  the  whole,  a  blessing.  In 
the  first  place  it  should  be  remembered,  that  pleasure  generally 


38  ATTRIBUTES  OP  GOD,  FROM 

counterbalances  pain.  And  an  occasional  and  moderate  degree 
of  pain,  is  more  than  compensated  by  the  greater  degree  of  hap- 
piness which  succeeds.  It  makes  us  cautious  of  danger  ;  and 
leads  the  mind  to  useful  and  virtuous  reflection.  Beside  the  pri- 
mary intention  of  the  maker  was  not  principally  to  inflict  pain. 
A  tooth  was  made  to  masticate  and  not  to  ache.  The  body  was 
made  to  enjoy  and  not  to  suffer.  And  pain  is  often  the  conse- 
quence  of  transgression ;  and  this  gives  us  proper  views  of  justice 
and  retribution.  All  these  imperfections,  may  yet,  in  the  prog- 
ress  and  consummation  of  the  Creator's  works,  prove  to  be  per- 
fections ;  and  these  difficulties  illustrate  the  wisdom  and  compli- 
cation of  the  works  of  that  God  who  is  infinite  in  goodness.  The 
result  of  the  whole  investigation,  is,  that  the  contrivance  of  this 
world  proves  the  goodness  of  its  author, — his  disposition  to  make 
his  creatures  happy. 

I  infer  from  this  subject  that  God  ought  to  be  loved.  Man  is 
the  prince  of  this  creation.  It  was  intended  for  his  use,  and  sub. 
jected  to  his  control.  We  are  the  only  beings  capable  of  tracing 
our  own  existence,  and  that  of  others  around  us  to  their  proper 
origin,  and  of  understanding  their  proper  uses.  And  as  man  is 
the  highest  intelligent,  endued  with  the  noblest  powers,  and  design- 
ed for  the  noblest  ends,  so  he  should  assume  a  character,  the 
most  amiable  and  exalted.  And  to  whom  can  he  commit  his  soul 
with  more  safety,  than  to  him  who  has  made  so  many  provisions 
for  his  happiness;  and  multiplied  the  evidences  of  his  love  to  him  ? 
If  there  is  any  thing  on  earth  lovely  in  your  view,  why  should 
not  He  engross  your  affections  from  whom  all  loveliness  is  deriv- 
ed? It  is  unkind  in  man  to  divert  the  current  of  everlasting  good. 


THE  WORKS  OP  CREATION.  39 

ness  that  flows  down  to  him.  Then  I  beseech  you,  my  dear 
hearers,  in  gratitude  and  love,  to  attribute  every  thrill  of  joy,  and 
every  gush  of  pleasurable  emotion,  to  the  great  and  good  Author 
of  your  being.  O  love  the  Lord,  for  he  is  good;  for  his  mercy 
endureth  forever.  O  love  the  Lord,  for  he  is  good ;  and  his  ten- 
der mercies  are  over  all  the  works  of  his  hand.  May  none  of 
us  fall  beneath  the  weight  of  abused  and  incensed  goodness;  but 
as  we  are  clothed  in  love,  may  we  be  sanctified  by  grace,  through 
our  Lord  Jesus  Christ. 


JLECTrRE  III. 

INSPIRATION  OF  THE  SCRIPTURES. 

2d  Timothy,  3,  16. 
All  scripture  is  given  by  inspiration  of  God. 

It  is  not  my  object  in  this  lecture  to  inquire  into  different  kinds  , 
of  inspiration ;  whether  there  is  an  inspiration  of  superintendency, 
in  which  the  mind  of  the  inspired  writer  is  left  to  the  use  of  all 
his  resources  of  knowledge,  language  and  style,  but  is  guarded 
against  wrong  communications  ;  or  whether  there  is  an  inspira- 
tion of  elevation,  in  which  the  mind  of  the  writer  is  raised  super- 
naturally,  and  forms  conceptions  and  utters  language,  beyond  the 
efforts  of  natural  genius,  or  ordinary  excitement;  or  whether 
there  is  an  inspiration  of  suggestion,  in  which  the  writer  was  fur. 
nished  with  thoughts  and  language,  which  he  could  not  have  ob- 
tained without  special  aid.  Whether  these,  or  the  more  simple 
definition  of  inspiration,  be  correct,  namely,  that  the  Holy  Spirit 
dictated  to  the  minds  of  the  inspired  penmen,  all  the  sentiments 
they  have  expressed,  and  the  words  in  which  they  have  expressed 
them,  I  shall  not  now  attempt  to  determine.  I  mean  by  the  in- 
spiration of  the  scriptures,  that  holy  men  wrote  as  they  were 
moved  by  the  Holy  Spirit. 

I  have  before  me  a  volume,  containing  sixty-six  books,  which 
I  declare  to  be  the  inspired  revelation  of  God.  And  it  contains 
every  thing  necessary  for  our  faith  and  practice.  This  is  the 
only  true  and  inspired  record  that  God  has  given  to  his  creatures. 


INSPIRATION   OF   THE    SCRIPTURES.  41 

The  Apochryphal  writings  I  condemn  as  spurious,  because  part 
of  them  are  false,  and  part  of  them  are  absurd,  and  they  were 
never  admitted  into  the  canonical  scriptures.  Some  of  the  events 
recorded  in  them  are  true;  and  the  same  may  be  said  of  profane 
history,  and  of  many  other  writings.  A  record  must  be  some- 
thing more  than  true  to  be  inspired ;  it  must  bear  the  sanction  of 
God. 

I  have  asserted  that  the  scriptures  are  inspired.  This  no  man 
is  bound  to  believe,  unless  it  can  be  proved.  To  establish  the 
truth  of  the  Bible,  I  must  prove  its  authenticity  and  inspiration. 
1.  I  am  to  prove  the  authenticity  of  the  scriptures.  God  might 
have  made  a  revelation  of  his  will  to  his  creatures ;  and  that  rev. 
elation  might  have  been  interpolated,  and  mixed  with  human  pro- 
ductions. That  this  is  not  the  case  with  our  present  volume  of 
divine  truth,  is  evident  from  several  considerations.  If  these 
books  were  not  the  very  writings  which  they  claim  to  be,  and  if 
they  were  not  written  by  the  very  authors  whose  names  they  bear, 
and  who  were  inspired  of  God  to  write  them,  then  their  authen- 
ticity fails.  The  scriptures  were  early  collated  into  a  volume. 
The  ancient  scriptures  were  approved  by  the  Jewish  Sanhedrim, 
and  read  in  the  synagogues  from  sabbath  to  sabbath.  There  was 
a  catalogue  of  them  composed  and  circulated  universally;  and 
that  catalogue  embraced  all  that  are  found  in  our  present  volume, 
and  no  more.  Early  commentaries  were  written  on  the  sacred 
text ;  and  they  were  extensively  quoted  both  by  religious,  and 
profane  writers ;  and  their  genuineness  was  acknowledged  by 
the  friends  and  enemies  of  Christianity.  The  same  proof  may  be 
adduced  in  support  of  the  authenticity  of  the  New-Testament.— 


42  INSPIRATION  OF 

Ignatius,  who  lived  forty  years  after  the  ascension  of  Christ, 
speaks  of  the  gospel  as  sacred  writings.  Eighty  years  after  this, 
Cleoient  of  Alexandria,  and  after  him  a  long  list  from  Eusebius 
down  to  Dioclesian,  speak  of  this  volume  by  different  names, 
some  calling  it  the  gospel,  some  the  sacred  scriptures;  and  oth. 
€rs  the  divine  writings.  Polycarp  calls  them  the  holy  scriptures 
and  oracles  of  the  Lord.  Justin  Martin  calls  them  gospels; 
Dionysius,  scriptures  of  the  Lord ;  and  Iraeneus,  divine  scriptures, 
divine  oracles,  scriptures  of  the  Lord,  and  evangelical  and  apos- 
tolical writings.  I  might  furnish  you  with  a  long  series  of  quo- 
tations, and  a  catalogue  of  names  of  those  who  read  and  expound, 
ed  the  scriptures  in  public.  And  I  might  furnish  you  with  a  list 
of  the  names  of  commentators,  who,  from  the  first  to  the  ninth 
century,  made  compilations,  and  compared  scripture  with  scrip- 
ture, and  translated  the  bible  into  several  languages.  Now  if 
these  books  were  not  an  authentic  record,  why  were  they  not 
challenged  by  that  host  of  learned  and  able  opposers  of  the  chris- 
tian church?  Why  did  they  not  doubt  whether  any  such  men 
lived,  or  whether  any  such  events  transpired  ?  Their  own  wri- 
tings prove  that  they  were  disposed  to  overthrow  Christianity. 
And  if  the  bible  were  not  what  it  claimed  to  be,  it  would  have 
been  the  easiest  thing  possible  to  overthrow  it,  by  denying  its  au- 
ihenticity.  A  man  must  be  destitute  of  common  candor  to  doubt 
whether  this  be  precisely  the  same  book  that  existed  in  the  days 
of  the  apostles,  and  in  the  time  of  Ignatius;  for  we  have  the  an- 
cient writings,  and  might  collect  from  them  almost  the  whole 
scriptures.  You  might  as  well  doubt  the  existence  of  the  Roman 
Empire,  or  the  Grecian  Repuqlic,  as  to  doubt  whether  we  have 


THE  SCRIPTURES.  43 

the  same  religion  that  the  apostles  and  primitive  christians,  labor, 
ed,  and  suffered  and  died  to  establish.  They  gave  up  their  for- 
mer  habits,  pursuits  and  sentiments,  and  without  the  compulsion 
of  civil  power,  or  the  hope  of  temporal  gain,  experienced  a  ren- 
ovation of  faith  and  conduct.  It  is  therefore  evident  that  we  have 
precisely  the  same  book,  that  has  for  ages  been  admitted  as  an 
authentic  record,  by  the  friends  and  enemies  of  Christianity.  I 
pass  now  to  the  proof  of  the  inspiration  of  the  scriptures. 

That  those  who  wrote  the  scriptures,  did  declare  themselves 
moved  by  the  Holy  Ghost  to  utter  the  declarations  which  they 
made,  follows  by  consequence,  if  they  are  an  authentic  record. 

The  writings  themselves  claim  the  faith  of  mankind  in  their 
divine  authority  to  teach. 

Now  if  the  writers  were  not  inspired,  they  were  false,  and  by 
consequence  base  men.  And  what  motive  could  wicked  men 
have  in  propogating  truths  subversive  of  wickedness.  They 
have  denounced  the  severest  judgments  against  impostors  and 
deceivers.  It  is  almost  impossible,  and  totally  incredible,  that 
bad  men  should  be  engaged  so  deeply  in  a  good  cause.  It  is  still 
more  remarkable  that  wicked  men  should  persecute  and  slay  the 
heroes  of  their  own  party.  And  if  the  friends  of  this  religion 
were  imposters  and  deceivers,  then  its  founder,  the  Lord  Jesus 
Christ,  was  the  basest  of  them  all;  and  this  is  an  aspersion  at 
which  the  feelings  of  a  wretch  should  recoil. 

And  that  the  revelation  of  the  bible  is  supernatural  and  divine, 
is  evident  from  the  consideration,  th'af-  the  doctrines  which  the  in 
spired  men  taught,  are  beyond  the  ability  of  the  known  princi. 
pies  and  powers  of  the  human  mind  to  discover.     No  natural 


44  INSPIRATION   OF 

enthusiasm,  nor  flights  of  imagination,  could  have  unfolded  those 
subjects  which  the  scriptures  have  done.  We  must  have  recourse 
to  some  method  to  account  for  the  production  which  is  before  us ; 
and  if  we  can  account  for  it  in  no  other  way,  than  that  in  which 
the  writers  of  this  volume  have  done,  we  are  compelled  to  admit 
their  testimony. 

An  inspired  writer  does  not  cease  to  be  a  man,  nor  does  he 
cease  to  think,  and  reason,  and  make  use  of  the  knowledge  which 
he  possesses;  but  every  word  he  utters,  on  the  subject  which  he 
is  inspired  to  write,  is  under  the  guidance  and  influence  of  the 
Holy  Ghost.  So  that  we  are  perfectly  safe  in  receiving  it,  and 
God  is  answerable  for  its  truth.  The  following  are  some  of  the 
evidences  of  the  inspiration  of  the  bible. 

1.  This  book  reveals  God  worihy  of  himself.  It  reveals  just 
such  a  being  as  we  discover  from  the  book  of  nature.  Such  is  the 
blindness  and  depravity  of  man,  as  to  make  a  revelation  neces- 
sary; and  we  should  expect  that  the  same  goodness  which  had 
provided  for  our  happiness,  in  the  constitution  and  arrangements 
of  nature,  would  pity  our  dark  and  bewildered  state,  and  write  in 
more  legible  characters  the  truths  which  depravity  had  oblitera- 
ted.  It  confirms  the  instructions  of  nature,  and  makes  further 
discoveries  of  the  perfections  of  the  same  Being.  This  book  rep- 
resents  God  as  possessed  of  the  most  exalted  perfections,  and  un- 
sullied  excellence.  It  would  be  no  derogation  from  the  excel- 
lence  of  the  divine  character  to  attribute  this  book  to  him.  Noth- 
ing can  be  more  deserving  of  praise,  and  nothing  more  command, 
ing  of  influence,  than  that  character  which  the  bible  ascribes  to 
him.     God  is  here  represented  as  the  parent  of  the  human  fami- 


THE  SCRIPTURES.  45 

ly;  the  sovereign  and  judge  of  his  people;  the  friend  of  virtue, 
and  the  enemy  of  vice.     He  claims  no  attribute,  or  prerogative 
to  which  his  character  does  not  entitle  him,  and  the  exercise  of 
which,  any  loyal  subject  would  regret. 
God  is  represented  worthy  of  himself. 

2.  This  book  gives  man  his  true  character.  Man  is  a  being  Of 
whom  we  know  much;  and  are,  therefore,  capable  of  judging  of 
the  justice  or  injustice  of  every  description  given  of  his  character. 
This  book  gives  us  a  history  of  man  from  his  creation,  and  of  all 
the  passions  and  principles,  which  have  operated  in  forming  his 
sentiments,  and  directing  his  conduct.  Now  every  one  who  hi'iU 
faithfully  examine  the  delineations  of  the  scriptures,  will  find  a 
thousand  things  said  about  the  affections  and  the  heart,  which  he 
has  never  developed  to  his  dearest  friends.  And  tliat  moral  na- 
ture which  works  within  will  convince  us,  that  we  are  the  very 
beings  to  whom  this  book  was  directed.  If  there  were  one  false 
statement,  one  unjust  delineation  there  to  be  found,  we  could  de- 
tect it.  But  it  has  locked  the  lips  of  a  world  in  silence.  And 
He  who  has  there  described  man,  is  infinite  in  knowledge,  for  there 
are  truths  revealed  in  the  scriptures,  which  were  never  seen  by 
mortal  eye,  and  which  none  but  the  searcher  of  hearts,  could  ev- 
er have  revealed.  And  can  any  doubt  from  whom  that  book 
came,  which  tells  them  truths  which  their  own  conscience  ap- 
proves? There  we  see  man  as  he  has  appeared  in  every  genera- 
tion, and  as  he  will  appear  when  time  shall  be  no  longer.  I  know 
the  author  of  this  book  is  true, and  I  know  He  is  omniscient. 

3.  I  prove  the  inspiration  of  the  scriptures,  by  the  miracles 
which  have  been  wrought  in  confirmation  of  their  truth.    I  give 


48  INSPIRATION  OF 

no  credence  at  all  to  those  pretended  visions  of  impostersr  and  to 
the  forgeries  of  fabulous  religion.  A  miracle,  which  suspendsi 
or  counteracts  the  laws  of  nature,  must  be  wrought  in  the  open 
light  of  day,  and  in  the  presence  of  a  sufficient  number  of  witnes- 
ses ;  like  that  which  was  performed  by  Moses ;  in  dividing  the 
waters  of  the  Red  sea,  and  in  smiting  the  rock.  Like  that  of 
Joshua  in  the  passage  of  Jordan,  and  stopping  thesun  in  his  course, 
until  the  enemies  of  Israel  were  subdued.  Or  like  those  perform- 
ed by  Christ,  in  turning  the  water  into  wine,  calming  the  tumultu- 
ous sea,  and  feeding  thousands  who  sought  his  instructions,  with 
a  few  loaves  and  fishes.  Or  like  that  which  was  wrought  by 
Faul  when  he  shook  the  venomous  serpent  from  his  hand. 

Such  miracles  as  these  prove  that  he  who  performed  them,  re- 
ceived authority  from  God  to  teach  and  command  obedience.— 
Such  were  the  circumstances  of  these  miracles,  that  it  would  re- 
quire more  credulity  to  believe  them  impostures^  than  to  believe 
them  genuine.  When  the  character  of  a  prophet,  or  of  an  inspir- 
ed writer  is  once  established,  his  instructions  are  clothed  in  divine 
authority.  It  is  nothing  less  than  God  speaking  to  his  creatures. 
Now  I  say,  false  prophets  and  false  teachers  never  wrought  mir. 
acles.  There  were  always  dark  and  suspicious  circumstances 
about  their  pretended  miracles.  They  were  deceptions  and  frauds. 
Not  a  pretended  miracle  can  be  pointed  out,  which  was  any  thing 
more  than  a  mere  unsuccessful  attempt  at  imitation.  "Where 
have  these  pretenders  come  forward,  and  in  the  open  light  ot  day, 
in  the  presence  of  thousands,  performed  miracles?  No  man  that 
does  good  can  speak  lightly  of  Christ.  God  did  authorize  and 
empower   the  inspire!  writers  to  perform  miracles,  which  they 


THE  SCRIPTURES.  O 

never  could  have  done,  without  the  favor  and  assistance  of  God. 
And  God  never  did  lend  his  aid  in  sanction  of  any  unreal  and 
false  religion.  That  book  then  must  be  from  God  which  bears 
the  impress  of  his  own  seal. 

4.  I  prove  the  inspiration  of  the  scriptures  from  prophecy.  No 
one  can  infallibly  predict  a  future  event,  without  a  knowledge  of 
all  the  operations  in  nature,  and  the  arrangements  in  providence, 
on  which  the  fulfilment  of  that  prediction  depends.  All  the  cir- 
cumstances and  means  which  have  any  relation  to  the  event  spo- 
ken  of,  must  be  taken  into  consideration.  Now  man  cannot  pre. 
diet  with  certainty,  the  events  of  a  year,  or  month,  or  week,  or 
day.  He  may  form  some  opinion  respecting  some  future  events^ 
from  the  knowledge  he  has  of  the  laws  of  nature ;  but  these  laws 
have  no  such  uniformity  as  to  warrant  a  great  degree  of  assu- 
ranee.  And  every  person  who  pretends  to  prophesy  from  his  own 
sources  of  knowledge,  or  his  whimsical  enthusiasm,  impiously  as. 
sumes  the  prerogative  of  Deity ;  and  generally  suffers  in  this  life^- 
the  opprobrium,  which  his  temerity  deserves.  And  he  will  be 
unable  at  the  day  of  judgment,  to  justify  his  rashness.  Whoso- 
ever, therefore,  predicts  an  event  which  is  beyond  the  ken  of  man, 
and  which  takes  place  according  to  the  prediction,  is  entitled  to 
the  beliaf,  that  he  has  had  a  communication  from  God  ;  and  has 
had  access  to  the  councels  of  Him  who  declares  the  end  from  the 
beginning ;  and  from  ancient  times  the  things  that  are  not  yet 
done,  saying  my  counsel  shall  stand,  and  I  will  do  all  my  pleas- 
ure. The  inspired  writers  did  predict  events  :  and  these  events 
have  transpired  as  they  were  predicted.  The  birth  of  Cyrus  was 
predicted,  and  his  name  given  him,  one  hundred  and  eighty  years 


48  INSPIRATION  OP 

before  he  was  born.  The  captivity  of  the  Jews  in  Babylon,  was 
predicted,  long  before  they  were  driven  into  captivity.  The 
birth,  life,  sufferings,  death  and  resurrection  of  Christ,  were  pre- 
dicted, and  all  the  minute  circumstances  of  his  illustrious  char- 
acter were  foretold :  and  they  took  place,  as  it  may  be  proved, 
by  history  both  sacred  and  profane,  at  the  time  and  in  the  man- 
ner they  were  predicted.  The  destruction  of  Jerusalem,  the  dis- 
solution of  the  civil  and  religious  polity  of  the  Jewish  nation,  as 
well  as  the  dispersion,  and  distinct  existence  of  that  nation,  were 
all  delivered  in  prophecy.  And  the  Jews  are  a  living  testimony 
to  the  truth  of  these  declarations  at  the  present  day.  As  they 
could  not  possess  omniscience,  God  must  have  made  communica- 
tions to  them,  and  there  is  no  reason  to  doubt,  that  those  commu- 
nications were  made  at  the  time,  and  in  the  manner,  that  they 
have  declared.  And  as  those  prophecies  have  been  long  fulfil- 
ling, and  some  of  them  before  our  eyes,  we  are  inexcusable,  if 
QA\  do  not  admit  the  authenticity  and  inspiration  of  the  book 
which  contains  them. 

5.  I  prove  the  inspiration  of  the  scriptures,  from  their  tendency 
to  promote  morality  and  religion.  No  volume  of  writings  was 
ever  attended  with  such  happy  and  powerful  effects,  in  renova- 
ting the  human  heart,  and  forming  the  human  character,  as  this. 
Unaided  by  wealth,  or  by  the  power  or  patronage  of  the  great, 
it  has  extended  its  influence  through  the  earth,  and,  by  its  insti- 
tutions  and  sanctions,  has  reclaimed  multitudes  from  sin,  and  giv- 
en them  eminence  in  virtue.  The  effects  of  the  scriptures  on  the 
morality  and  religion  of  mankind,  can  be  accounted  for  in  no  oth- 
er manner,  than  by  supposing  God  has  ordained  them  as  a  means 


THE  SCRIPTURES.  49 

in  the  hand  of  the  Spirit,  to  produce  happy  and  surprising  effects 
on  the  moral  condition  and  prospects  of  the  world.  God  has 
clothed  the  truths  of  this  book  in  efficacy,  which  he  would  not 
have  done,  had  it  not  been  a  revelation  of  his  will. 

God  would  not  thus  bless  the  works  of  forgery  and  imposition. 
No  riian  that  ever  adopted  this  book  for  his  guide  and  counsellor, 
has  lived  an  immoral  life.  It  purifies  the  heart,  and  sanctifies  the 
life.  It  uniformly  promotes  happiness ;  and  gives  to  the  pious, 
rational  hopes  of  eternal  blessedness.  Not  a  disquieting  vice, 
nor  a  jarring  principle  of  our  nature,  escapes  detection  and  expo« 
sure.  It  commends  and  rewards  every  degree  ot  piety;  and 
condemns  and  punishes  every  degree  of  sin.  The  tendency  of 
the  scriptures,  and  the  actual  effects  of  them,  are  an  argument 
in  favour  of  their  inspiration. 

6.  The  unexampled  spread  of  the  scriptures,  under  the  most 
embarrassing  circumstances,  is  another  argument  in  support  of 
their  divine  inspiration.  The  Bible  has  been  burnt  more  frequent- 
ly than  any  other  book ;  yes,  more  frequently  than  all  other  books, 
yet  it  has  spread,  with  a  rapidity  which  has  astonished  the  atheist, 
and  confounded  the  infidel. 

Though  the  grand  enemy  of  this  sacred  volume,  has  in  various 
ages  and  countries,  employed  the  most  brilliant  talents,  and  the 
most  learned  pens,  to  disprove  and  decry  its  precious  truths ; 
and  though  infidel  sentiments  have  been  accommodated  to  the  age 
and  capacity  of  all,  from  the  illiterate  child,  up  to  the  adept  in 
the  arts  and  sciences,  yet  the  Bible  has  been,  and  is  now  swiftly 
spreading  its  blessed  influence,  in  the  face  of  all  the  opposition  of  the 
united  powers  of  darkness.    The  laudable  and  increasing  efforts 


50  '  INSPIHATION  OF 

which  are  made  at  the  present  day,  to  supply  every  family  in 
Christendom  with  a  copy  of  the  Holy  Scriptures,  and  to  translate 
them  into  the  various  languages  of  the  earth,  afford  lucid  proof, 
that  the  Bible  will  ere  long, have  free  course,  run  and  be  glorified. 
There  are  other  arguments,  too  numerous  to  receive  any  con- 
siderable degree  of  attention  in  this  work.  The  brevity  and  ful- 
ness  of  the  scriptures ;  the  agreement  of  the  writers  among 
themselves,  all  bearing  testimony  to  the  same  facts  or  similar  ones ; 
the  candor  of  the  writers  in  recording  their  own  faults,  and  writing 
their  own  confessions ;  the  diversity  of  style ;  the  different  man- 
ner of  reasoning  to  come  to  the  same  conclusions,  are  evidence  of 
the  divine  inspiration  of  the  scriptures.  The  inspired  writers  dis- 
cover no  appearance  of  concert,  or  of  attempts  to  deceive;  and 
the  candid  mind  cannot  indulge  such  suspicion  respecting  them. 
Add  to  these  testimonies  the  convictions  of  the  pious  in  all  ages 
of  the  world,  and  that  conviction  which  follows  every  man  who  is 
conversant  with  his  Bible, — and  the  evidence  is  overwhelming, 
that  this  is  the  very  Bible,  which  the  Lord  has  declared,  by  the 
mouth  of  the  prophets,  and  the  apostles,  and  that  it  is  true  ; — all 
true,  excellent,  and  inspired.  It  is  to  be  received  with  a  degree 
of  confidence,  which  ought  to  be  placed  in  no  other  production. 
Our  faith  in  the  inspiration  of  the  Bible  is  increased  when  we  re- 
flect, that  those  who  lived  in  the  countries,  and  at  the  time  the 
events  recorded  took  place,  never  presumed  to  question  the  au- 
thenticity and  inspiration  of  this  book.  And  that  those  who  have 
assailed  the  Bible  in  subsequent  ages,  have  never  conducted  a 
candid  argument  against  it ,  but  have  indulged  in  a  few  low  and 
uncandid  sophistries. 


THE  SCRIPTURES.  51 

The  inspiration  of  the  scriptures,  then,  is  established. 

1.  I  infer  from  this  subject,  that  we  are  bound  to  exercise  grat- 
itude  to  God.  The  instructions  of  nature  are  so  faint  and  illegi- 
ble, that  we  should  never  have  known  our  characters,  or  duties, 
or  our  dangers.  We  should  never  have  known  a  single  truth  con- 
cerningthe  plan  of  salvation;  nor  that  life  was  attainable.  We 
should  never  have  known  the  high  and  virtuous  feelings,  which  we 
ought  to  exercise  towards  God  and  his  creatures,  without  this  bles- 
sed book.  What  few  and  feeble  instructions  there  were  on  the  face 
of  nature,  were  incapable  of  being  understood  through  the  blindness 
of  human  depravity.  The  Bible  thenis  one  entire  expression  of  the 
goodness  and  compassion  of  God  to  man.  It  is  a  light  to  our  feet, 
and  a  lamp  to  our  path.  And  we  ought  most  gratefully  to  hail  it, 
as  the  kind  directory  of  aheavenly  Parent,  to  guide  us  to  life. 

2.  1  infer,  that  this  book  is  the  only  rule  of  faith  and  practice. 
We  must  believe  all  its  truths  and  doctrines ;  we  must  practice 
all  its  commands,  and  abstain  from  all  its  prohibitions.  By  this 
rule,  we  are  to  try  our  own  faith,  and  feelings,  and  actions,  re- 
nouncing as  unworthy  of  christian  belief,  all  testimony  brought 
from  other  sources,  except  that  of  corroboration.  So  far  as  they 
go  to  illustrate  and  confirm  the  truths  contained  in  the  Bible,  so  far 
we  are  at  liberty  to  believe  them,  and  no  farther.  We  should 
pity,  and  pray  for  those  who  trust  in  another  gospel,  and  adopt 
the  inventions,  and  fanciful  theories  of  men,  but  are  never  to  fol. 
low  their  pernicious  ways,  by  whom  the  way  of  truth  is  evil  spo. 
ken  of.  This  book  should  regulate  all  our  affections,  correct  all 
our  views,  and  form  our  characters. 

3.  The  scriptures  should  be  studied.    Every  man  and  every 

4* 


3^  INSPIRATION  OF 

child  that  can  read,  should  be  furnished  with  a  copy,  and  should 
daily  and  studiously  examine  its  contents.  This  is  not  only  the 
fountain  of  light,  but  it  is  also  the  fountain  of  life.  It  contains  treas- 
ures  of  everlasting  love,  and  exhaustless  wealth.  They  need  the 
more  study,  because  the  corruption  of  the  human  heart  renders 
them  unpalatable.  This  is  the  reason  so  few  understand  them ; 
so  many  pervert  them ;  and  such  a  vast  majority  of  the  world 
exchange  them  for  the  opinions  of  men.  There  are  no  attain- 
ments in  this  world  so  valuable  as  the  knowledge  of  the  Bible. 
None,  therefore,  demand  more  study  and  attention. 

The  last  inference  which  I  adduce  from  the  authenticity  and 
inspiration  of  the  scriptures,  is,  that  they  should  be  received  in 
faith.  God  has  given  you,  my  hearers,  a  true  record.  There  is 
nothing  false  in  the  Bible.  Then  do  not  come  to  this  book,  and 
modify  and  mutilate  its  precepts.  God  has  revealed  just  truth 
enough ;  and  we  must  receive  it,  just  as  it  reads.  If  it  interferes 
with  other  sentiments  which  we  have  embraced,  we  should  lay 
them  aside  as  false  and  erroneous,  and  believe  the  revelation  of 
God.  If  you  attempt  to  expound  the  scriptures,  be  cautious  that 
you  do  not  adulterate  their  meaning  to  make  it  accord  with  some 
other  imaginary  notion,  which  you  have  embraced.  God  has 
never  asked  us  what  he  should  reveal ;  nor  does  he  permit  us  to 
dictate  him.  Then  let  us  all  receive  this  book  without  hesitation 
or  doubt ;  and  obey  its  commands,  fear  its  denunciations  and  trust 
its  promises.  And  O  may  the  light  which  beams  from  these  sa- 
cred  pages,  conduct  us  all  to  heaven,  where  faith  will  be  swal- 
lowed up  in  sight,  and  we  shall  see  and  enjoy  God,  without  a  me- 
dium  or  a  cloud. 


THE  SCRIPTURES.  63 

Open  this  sacred  volume — and  you  may  at  any  time,  walk  in 
the  garden  with  Adam ;  sit  in  the  ark  with  Noah  ;  witness  the 
faith,  and  share  the  hospitahty  of  Abraham;  stand  on  Pisgah's 
eminence,  and  view  the  promised  land  with  Moses ;  drop  the 
sympathetic  tear  over  the  complicated  sufferings  of  Job;  com. 
mend  the  fidelity,  and  admire  the  Godly  courage  of  Daniel ;  rise 
with  the  sublimity  of  Isaiah ;  stand  on  the  mount  of  transfigura- 
tion, and  exult  in  the  overpowering  charms  of  the  God  incarnate ; 
blush  at  the  bloody  and  direful  scene  of  Calvary  ;  behold  the 
blushing  sun,  the  bursting  graves,  the  rising  saints,  the  quaking 
earth ;  and  the  triumphant  rising,  and  glorious  ascension  of  the 
Son  of  God !  Nay  more.— Open  this  volume,  and  you  may  witness 
the  torments  ofDives  in  hell,  and  the  ineffable  felicity  of  Lazarus 
in  Abraham's  bosom. 


LECTURE  IV. 

NATURAL  ATTRIBUTES. 

Exodus  3,  14. 
And  God  said  unto  Moses,  I  am  that  I  am. 

Having  established  the  authenticity  and  inspiration  of  the  scrip, 
tures,  I  shall  now  make  use  of  them  in  pursuing  my  investigation. 
I  must  here  remark,  that  there  is  a  distinction  between  attributes, 
perfections  and  prerogatives.  I  have  before  said,  that  an  attri- 
bute is  a  faculty  or  quality  in  God,  which  is  discovered  by  itsef- 
fects  or  operations.  A  perfection  designates  the  quality  of  an  at- 
tribute. If  an  attribute  is  unimprovable,  excellent  and  infinite, 
it  is  a  perfection.  A  prerogative  is  a  right  with  which  a  person 
is  invested  by  his  attributes  or  perfections.  When  we  see  an  in- 
comprehensible display  of  power,  we  say  the  cause  must  be  om- 
nipotent, because  no  effect  can  exceed  the  cause :  for  the  mo- 
ment  the  effect  exceeds  the  cause,  it  ceases  to  be  effect.  We 
say  the  sun  is  the  cause  of  light  and  heat,  because  these  are  effects 
of  his  rays.  We  say  every  piece  of  mechanism,  and  every  mon- 
ument of  architecture,  are  the  effects  of  human  ingenuity,  be- 
cause these  are  the  known  productions  oPsuch  ingenuity.  We 
say  the  heart  of  man  is  depraved,  because  his  moral  conduct 
proves  his  heart  to  be  the  source  of  moral  corruption.  Thus  we 
reason  from  effect  to  cause.  Proceeding  on  this  principle,  we 
classify  the  attributes  of  God,  because  we  classify  his  operations. 

The  sovereignty  of  God,  or  the  Government  which  he  exerci- 


NATURAL    ATTRIBUTES.  55 

ses  over  his  works,  is  not  an  attribute,  nor  a  perfection,  but  a 
prerogative.  It  is  a  right  with  which  his  attributes  and  perfec- 
tions have  invested  him.  It  is  reasonable  and  expedient,  that  he 
should  have  the  control  of  his  works,  because  his  property  in  his 
creatures  and  the  qualifications  he  possesses,  render  him  the  only 
desirable  and  safe  being  to  rule. 

I  have  said  we  classify  the  attributes  of  God.  We  divide 
them  into  natural  and  moral,  or  communicable  and  incommunica- 
ble attributes.  His  natural  attributes  are  those  which  consider- 
ed in  themselves,  are  neither  amiable  nor  unamiable ;  and  which 
render  him  the  object  neither  of  aversion  nor  complacency.  There 
is  in  ojTtinipotence,  in  itself  considered,  nothingeither  lovely  or  un- 
lovely;  nothing  either  desirable  or  undesirable.  If  we  connect 
omnipotence  with  a  moral  quality,  it  immediately  becomes  a  love- 
ly,  or  a  dreadful  attribute.  Omnipotence  under  tbe  control  of  a 
malevolent  disposition,  would  spread  dismay  and  consternation 
through  the  earth  ;  and  under  the  control  of  a  benevolent  disposi- 
tiou,  would  spread  joy  and  gladness.  But  a  natural  attribute, 
disconnected  and  alone,  is  neither  lovely  nor  unlovely.  Notkthe 
moral  attributes  of  God,  are  those  qualities  which  render  him 
lovely  and  desirable ;  an  object  of  confidence  and  delight.  They 
are  the  affections  of  Deity,  which  he  has  exercised  in  the  provis- 
ions  which  he  has  made  for  the  happiness  of  his  creatures.  The 
reason  thaf  they  are  called  communicable,  is,  that  some  of  these 
attributes  may  have  striking  resemblances  in  his  creatures.  The 
love,  mercy  and  compassion  of  holy  beings,  are  qualities  which 
resemble  the  same  dispositions  in  God,  though  in  him  they  are  in« 
finite.     Most  of  his  communicable  attributes  are  moral.     His  in- 


56  NATURAL   ATTRIBUTES. 

communicable  attributes  have  no  resemblance  in  the  works  of  his 
hand,  such  as  uncreated  existence,  self-existence,  and  independ- 
ence.  There  is  nothing  in  man  which  bears  the  least  simili- 
tude to  these  attributes.  It  is  as  certain  that  they  are  incommu- 
nicable, as  it  is  that  he  cannot  create  an  uncreated  being. 

It  is  obvious  that  attribute  is  an  arbitrary  term  ;  for,  as  I  have 
frequently  remarked,  that  our  knowledge  of  an  attribute  is  obtain, 
ed  by  the  operations  of  the  Divine  Being,  there  may  be  as  many 
attributes  as  there  are  operations.  The  scriptures,  however,  have 
furnished  us  with  a  list  of  these  attributes. 

There  are  twelve  divine  attributes ;  seven  natural,  and  five 
moral.  His  natural  attributes  are,  self-existence,  eternity  of  ex- 
istence,  immutability,  omnipotence,  omniscience,  omnipresence 
and  wisdom. 

Self-existence  is  an  underived,  uncreated  and  independent  ex. 
istence  :  an  existence  not  received  from  another  being ;  and  it  is 
incapable  of  change,  increase  or  diminution.  Rev.  11. 17.  which 
art,  and  wast,  and  art  to  come, 

jHifc'nity  of  existence  is  an  existence  without  commencement 
and  without  termination.  Deut.  33.  27.  The  eternal  God  is 
thy  refuge,  and  underneath  are  the  everlasting  arms.  I  Tijp. 
1.  17.  Now  unto  the  king  eternal,  immortal,  invisible,  the  only 
wise  God,  be  honor  and  glory  forever  and  ever,  amen.  The  im. 
mutability  of  God  is  the  unchangeableness  of  his  natiJre,  his  at. 
tributes  and  purposes.  Change  would  imply  imperfeolisif  in  knowl- 
edge,  wisdom,  or  power,  and  would  deny  an  existence  of  necessi. 
ty.  If  this  is  a  world  which  he  made  and  governs,  he  foresaw 
every  event  and  every  change  which  would  take  place  in  it. — 


NATURAL   ATTRIBUTES.  6T 

None  can  teach  him,  and  none  can  disappoint  him.  It  is  true,  that 
known  unto  God  are  all  his  works,  from  the  beginning  of  the  world 
and  he  can  declare  the  end  from  the  beginning.  There  can  be 
no  change  in  his  mind,  in  his  intentions  or  designs.  Malachi  3. 
6.  I  am  the  Lord,  I  change  not.  Every  good  gift,  and  every  per- 
fect gift  is  from  above,  andcometh  down  from  the  Father  of  lights 
with  whom  is  no  variableness,  neither  shadow  of  turning  ;  James 
1.  17.  God  then  is  immutable  in  his  nature  and  designs.  God 
is  immovable  amidst  the  endless  changes  which  are  taking  place 
''i  his  creatures  and  in  the  works  of  his  hand.  Not  all  the  apparent 
convulsions  and  disorders  abroad,  can  produce  a  change  in  the 
designs  and  heart  of  Deity.  As  God  did  not  make  himself,  he 
cannot  change  himself.  As  no  other  being  made  him,  no  other 
being  can  change  him.     He  must  therefore  be  immutable. 

The  omnipotence  of  God,  as  I  have  before  explained  it,  is  his 
ability  to  accomplish  all  things  possible  and  desirable.  When  it 
is  said  God  cannot  do  impossibilities,  it  is  meant  he  has  no  inch- 
nation  to  do  wrong,  and  is  prohibited  by  the  laws  of  his.  attributes, 
and  not  by  any  want  of  power.  He  cannot  lie,  because  he  nev^r 
desired  nor  designed  to  do  it.  He  cannot  do  any  injustice  to  his 
creatures,  because  he  is  never  influenced  by  any  disposition  but 
a  regard  to  the  general  good.  This  inability  is  not  a  natural  but 
a  moral  one.  He  has  power  sufficient  to  consummate  the  wretch, 
ness  of  every  intelligent  he  ever  created  ;  but  his  moral  attributes 
guard  him  against  the  least  infringement  on  the  rights  .and  happi. 
ness  of  the  great  whole.  Omnipotence  is  ability  to  do  all  things 
consistent  with  his  perfections.  It  is  ability  to  work  with  or  without 
means.     Rev.  1.  8.  I  am  Alpha  and  Omega,  the  beginning  and 


88  NATURAL    ATTRIBUTES. 

the  ending,  saith  the  Lord,  which  is,  and  which  was,  and  which  is 
tocome,  the  Almighty.  Rev.  4.  8.  They  rest  not  day  and  night 
saying  Holy,  holy,  holy,  Lord  God  Almighty,  which  was  and  is 
and  is  to  come.  The  evidence  of  his  omnipotence  is  conspicuous 
in  every  object  which  meets  the  eye,  and  in  every  emotion  which 
works  within  the  human  mind. 

Creative  power,  which  gives  existence  without  materials  or 
means  is  the  highest  conceivable  effort  of  omnipotence.  He  spake 
and  it  was  done.  He  said  let  there  be  light,  and  there  was  light. 
By  him  were  all  things  made  ;  and  without  him  was  not  any  thing 
made  that  was  made.  The  same  omnipotence  upholds  all  things. 
God  has  never  abandoned  a  work  which  he  has  undertaken. 

Omniscience  is  an  attribute  inseperably  connected  with  the 
other  divine  perfections.  It  is  a  knowledge  of  all  things  past, 
present,  and  future.  A  perfect  and  infallible  knowledge  of  eve- 
ry thing  which  ever  has  transpired,  does  now,  or  ever  will  trans- 
pire. Omniscience  is  a  more  comprehensive  term  than  foreknowl- 
edge. Foreknowledge  is  a  knowledge  of  future  events  only,  while 
omniscience  has  no  restrictions.  If  God  is  omniscient,  he  knows 
all  things.  He  knows  every  minute  event  and  change  which 
.will  ever  take  place,  in  the  progress  and  consummation  of  his 
plans  of  government.  To  suppose  that  he  has  made  a  world  ma- 
terial,  intellectual  and  moral,  and  that  he  sustains  and  governs 
it,  and  yet  is  ignorant  of  its  operations  and  final  results,  is  a  pu- 
erile  sentiment.  1  John.  3,  20.  For  if  our  heart  condemn  us,  God 
is  greater  than  our  heart  and  knoweth  all  things.  Heb.  4.  13. 
But  all  things  are  naked  and  open  to  the  eyes  of  him  with  whom 
we  have  to  do.     The  transactions  of  ages  past,  and  ages  to  come 


NATURAL    ATTBIBUTES.  59 

are  in  full  view  before  him,  and  his  eye  beholds  with  a  single 
glance,  all  the  plans  and  purposes  of  his  creatures,  and  all  the 
secret  emotions  and  motives  of  their  hearts.  There  is  no  place 
where  the  workers  of  iniquity  can  hide  themselves.  If  God  does 
not  possess  this  knowledge  how  can  he  judge  the  world  in  right, 
eousness  ? 

On  the  day  of  judgment,  not  the  most  secret  virtuous  emotion 
of  a  pious  heart  will  pass  unrewarded,  nor  the  most  specious  in- 
scrutible  thought  of  a  sinful  heart,  will  escape  merited  punish, 
ment.  O,  there  will  then  be  an  exposure  of  cavilers  at  sin,  and 
of  that  spirit  of  practical  atheism,  which  views  crime  as  odious 
principally  because  it  is  exposed  to  human  view.  There  is  an 
astonishing  perverseness  in  the  feelings  of  that  man  who  is  regu- 
lated by  the  opinions  of  his  fellow  creatures,  and  not  by  a  sense 
of  the  divine  omniscience.  To  a  well  regulated  and  consistent 
heart,  the  omniscience  of  God  is  a  most  powerful  restraint  from  sin. 
Thou  God  seest  me,  is  an  impression  which  the  good  man  always 
carries  with  hira.  Every  one  should  say  with  David,  O  Lord, 
thou  hast  searched  me  and  known  me.  Thou  knowest  my  down 
sitting  and  mine  uprising;  thou  understandest  my  thoughts  afar 
off.  Thou  compassest  my  path  and  my  lying  down,  and  art  ac- 
quainted with  all  my  ways.  For  there  is  not  a  word  in  my 
tongue,  but  lo,  O  Lord,  thou  knowest  it  altogether. 

The  omnipresence  of  God  is  his  all  pervading  being.  He  ex- 
ists a  conscious,  and  voluntary  being,  at  the  same  time  in  every 
place  and  in  every  world,  in  heaven,  earth  and  hell.  There  is 
no  sequestered  retreat,  nor  dark  and  deep  concealment  where 
God  is  not  with  us;  He  stands  present,  the  spectator  of  Gvery 


60  NATURAL   ATTRIBUTES. 

scene  that  is  acted  on  the  earth.     He  is  in  the  council  chambers 
of  nations,  in  the  assemblies  of  his  saints,  around  the  domestic  fire, 
and  embraced  within  the  walls  of  every  designing  and  unhallow- 
ed  association,  beholding  the  evil  and  the  good.     God  is  present 
with  his  church,  and  his  people  in  every  cell  of  suffering,  in  every 
closet  of  secrecy,  and  around  the  bed  of  every  dying  christian. — 
Psalms,  139.  8.     If  I  ascend  up  into  heaven,  thou  ftrt  there ;  If  I 
make  my  bed  in  hell,  behold  thou  art  there — If  I  take  the  wings 
of  the  morning,  and  dwell  in  the  uttermost  parts  of  the  sea,  even 
there  shall  thy  hand  lead  me,  and  thy  right  hand  shall  hold  me. 
If  I  say  surely  the  darkness  shall  cover  me  ;  even  the  night  shall 
be  light  about  me.     There  is  no  locality  in  the  divine  presence. 
Men,  and  angels,  and  archangels,  and  sainted  spirits,  are  local  in 
their  nature,  residence  and  capacities.    They  can  exist  in  one 
place  only  at  the  same  time.     A  change  of  situation  produces  ab- 
sence of  being.     But  it  is  not  so  with  God.     His  presence  must 
be  as  extensive  as  his  agency.     He  cannot  be  present  to  support 
and  govern,  and  yet  absent  in  person.     For  it  is  a  self  evident 
proposition,  that  where  a  being  is,  he  must  exist.     God  then  is 
omnipresent :  he  exists  in  all  beings  and  all  places  at  the  same 
time. 

The  infinite  wisdom  of  God  is  his  ability  to  form  the  best  de- 
signs, and  to  devise  the  best  means  for  their  accomplishment. 
God  has  therefore  formed  the  best  of  all  conceivable  designs  ;  and 
devised  the  best  of  all  conceivable  means  for  accomplishing  them. 
Man  is  often  unsuccessful  in  his  attempts  to  accomplish  his  plans, 
because  his  wisdom  is  limited  and  fallible ;  and  there  are  many 
remote  and  inscrutible  causes  beyond  his  comprehension  and 


NATUKAL  ATTRIBUTES.-  61 

control.  In  God  wisdom  is  illimitable  and  infallible;  for  the 
means  he  ordains,  never  fail  of  producing  the  effects  which  he 
designs.  Psalms  147.  5.  Great  is  our  Lord,  and  of  great  pow- 
er; His  understanding  is  infinite.  Speaking  of  the  works  of  God, 
the  Psalmist  says  in  Psalm  104.  24.  In  wisdom  hast  thou  made 
them  all.  Again,  says  the  great  Apostle  to  the  Gentiles.  O  the 
depth  of  the  riches  both  of  the  wisdom  and  the  knowledge  of 
Gud;  how  unsearchable  are  his  judgments,  and  his  ways  past 
finding  out. 

I  have  now  completed  my  expositions  and  proof  of  the  natural 
attributes  of  God.  God  is  self-existent,  eternal,  immutable,  om. 
nipotent,  omniscient,  omnipresent,  and  infinite  in  wisdom.  These 
attributes  are  natural  and  incommunicable,  and  they  do  not  prove 
God  to  be  either  desirable,  or  undesirable,  either  amiable  or  un- 
amiable. 

If  he  is  self-existent,  he  can  neither  fear  nor  experience  any 
interruption  from  any  source.  He  exists  neither  by  the  will, 
power,  nor  consent  of  any  other  being.  He  can  never  be  influ- 
enced  by  superior  intelligences,  for  there  are  none.  It  is  pre- 
posterous  to  suppose  he  will  make  counsellors  of  his  weak  and 
dependent  creatures,  whose  wisdom  and  power  compared  with 
his,  do  not  bear  the  proportion,  even  of  an  atom  to  a  globe.  He 
stands  unmoved,  untaught,  uninfluenced,  amidst  the  tossing  ele- 
ments of  worlds :  for  he  is  God,  and  there  is  none  else. 

If  God  is  eternal,  what  can  his  creatures,  who  are  of  yesterday, 
and  who  have  a  derived  and  dependent  existence  do,  but  revere 
him  who  is  from  everlasting  to  everlasting.  What  but  humility 
becomes  us,  when  we  count  ages  on  ages,  until  we  are  lost  in  the 


62  NATURAL  ATTRIBUTES. 

calculation,  and  drowned  in  the  eternity  of  divine  existence. — 
There  never  was  a  time  when  he  commenced  his  existence  ;  and 
there  never  will  be  a  time  when  it  will  terminate.  God  was  as 
perfect  in  his  nature  and  designs,  in  his  faculties  and  felicity,  mil. 
lions  of  ages  past,  as  he  will  be  millions  of  ages  hence.  If  God  is 
unchangeable,  who  can  doubt  the  accomplishment  of  his  designs, 
the  fulfilment  of  his  promises,  and  the  stability  of  the  christian's 
hope.  If  he  were  changeable,  there  would  be  no  safety  in  all  his 
vast  dominions.  His  caprice  might  build  an  edifice,  and  his  ca- 
price  might  dash  it  to  atoms.  Though  you  might  lie  down  in 
slumbers  enjoying  the  friendship  of  your  God,  yet  you  might 
awake  encircled  in  his  wrath.  These  would  be  the  calamities  of 
a  changeable  God.  There  would  be  no  ground  for  the  confidence 
of  his  creatures.  All  would  be  doubt  and  uncertainty  through 
his  extended  dominions.  But  now  his  immutability  is  a  broad  and 
immovable  basis,  on  which  the  hopes  of  his  creatures  may  rest. 
He  can  never  change.  He  can  never  abandon  t  work  which  he 
has  undertaken.  All  the  reasons  which  could  be  brought  for- 
ward for  abandoning  his  undertaking,  were  actually  before  him, 
and  operated  as  powerfully  as  they  could,  before  he  commenced 
the  work.  He  has  never  uttered  a  threatening  which  he  will  re- 
tract, nor  made  a  promise  which  he  will  not  fulfil.  Come  ye  sons 
of  men,  and  put  your  trust  beneath  the  shadow  of  his  wings,  and 
rest  in  the  confidence  of  him  who  never  changes. 

God  assigns  it  as  a  reason  why  he  would  not  cast  off  Israel, 
that  he  had  once  loved  them.  I  have  loved  thee  with  an  ever- 
lasting  love,  and  with  loving  kindness  have  I  drawn  thee.  I  am 
the  Lord,  I  change  not,  therefore  ye  sons  of  Jacob  are  not  con- 


NATURAL  ATTRIBUTES.  63 

sumed.  If  God  is  almighty,  who  can  infringe  on  his  prerogatives, 
or  prevent  the  accomplishment  of  his  plans?  What  is  the  arm  of 
persecution?  What  the  plots  and  machinations  of  his  enemies? 
What  is  fallible  man  in  the  hand  of  omnipotence  ?  There  should 
not  be  a  glimmering  of  hope  in  the  heart  of  that  man  who  is  un- 
der the  frowns  and  denunciations  of  an  omnipotent  God.  Nor 
should  there  be  a  trembling  nerve  in  all  the  sacramental  host  of 
God's  elect,  who  are  bought  with  blood,  and  sealed  with  oaths 
and  promises.  If  God  is  omnipotent,  he  is  able  to  punish  and  re- 
ward.  And  why  should  his  enemies  triumph,  as  though  God  had 
no  ability  to  punish  and  to  destroy.  And  why  should  his  friends 
indulge  in  pensiveness  and  despondency,  as  though  God  were  un- 
able to  gratify  the  desires  of  his  heart,  and  the  desires  of  his 
friends?  No:  if  every  sanctuary  were  converted  into  a  seat  of 
corruption,  and  melted  down  in  flames; — if  the  fire  of  persecution 
were  kindled  in  every  district  of  the  earth,  and  our  prisons  were 
filled  to  overflowing,  with  helpless  and  innocent  sufferers,  or  the 
church  were  driven  to  the  caves  of  the  mountain,  I  would  not  then 
believe  that  the  heart  of  God  was  changed,  or  his  arm  weaken- 
ed. Leaning  on  the  omnipotence  of  his  power,  I  would  wait  in 
assured  expectation  of  a  developement  which  would  reflect  hon- 
or on  his  wisdom,  grace  and  glory.  I  can  never  believe,  that 
the  affections  of  God  will  be  ungratified,  while  he  is  omnipotent. 
If  God  is  omniscient,  why  should  bold  presumers  dare  to  hope  for 
concealment  or  escape  ?  He  knows  their  conduct ;  he  has  seen 
it  all.  However  trifling  you  may  deem  the  crimes  which  you 
have  committed,  or  however  thick  the  covering  which  hides  them 
may  be,  God  will  reveal  ihem  in  the  day  of  decision.     You  may 


64  NATURAL    ATTRIBUTES. 

elude  the  scrutiny  of  man  ;  for  he  is  ignorant.     But  you  cannot 
evade  the  piercing  eye  of  Omniscience. 

He  counts  the  volitions  of  our  hearts.  He  hears  the  respira- 
tions  of  our  affections.  Then  fear  not,  ye  innocent  sufferers,  God 
knows  it  all.  Have  your  motives  been  misrepresented;  your 
counsels  and  kindness  despised?  Have  you  suffered  while  the 
guilty  escaped  ?  The  omniscient  God  they  cannot  deceive. — 
The  perjury  of  witnesses,  and  the  slander  of  enemies,  are  under- 
stood. God  will  be  just  in  his  awards.  In  view  of  the  final  retri- 
bution you  should  exercise  no  solicitude.  You  will  need  no  elo- 
quence, but  the  eloquence  of  innocence ;  and  no  advocate  but  the 
Saviour.  Omniscience  blasts  the  hope  of  dissemblers,  and  leaves 
no  ground  for  disquietude  in  the  friends  of  Christ.  You  need  not 
tell  God  your  sufferings,  your  necessities  nor  your  joys.  He  is 
omniscient. 

If  God  is  omnipresent,  he  surrounds  the  path  of  his  enemies  and 
his  friends.  Therefore  the  hopes  of  the  former  are  groundless, 
and  the  fears  of  the  latter  are  vain.  He  will  go  with  his  enemies 
down  to  darkness,  and  fix  their  irreversible  doom.  He  will  bo 
with  his  friends  in  trial,  affliction,  and  in  the  valley  and  shadow 
of  death,  and  accompany  thera  to  the  mansions  of  blessedness. 

If  he  is  infinite  in  wisdom,  none  can  improve  his  plans,  or  baffle 
his  skill.  Success  will  attend  his  way,  victory  mark  his  course 
and  triumph  crown  the  scene.  For  the  weakness  of  God  is  strong- 
er than  man  and  the  foolishness  of  God  is  wiser  than  man. 


liECTVRE  V. 

MORAL  ATTRIBUTES. 

1.  John  4.  16.  God  is  lore. 

Having  discussed  the  subject  of  the  natural  attributes  of  God, 
I  proceed  to  an  examination  of  his  moral  attributes.  By  moral 
attributes,  I  mean  the  dispositions,  affections,  or  communicable 
qualities  of  his  nature ;  or,  in  other  words,  such  dispositions  as 
God  can  produce  in  his  creatures.  He  can  give  them  a  resem- 
blance to  himself.  It  might  be  said  that  his  natural  attributes 
are  as  communicable  as  his  moral  ones,  it  is  true,  there  is  a 
resemblance  between  existence  and  self-existence,  and  between 
power  and  omnipotence  ;  but  the  resemblance  is  very  faint  and 
distant,  and  it  is  not  a  resemblance  which  will  ever  increase. — 
Man  will  ever  be  just  as  dependent  as  he  now  is.  But  it  is  not 
so  with  the  communicable  or  moral  attributes  of  God.  Those  ho- 
ly dispositions  and  tempers  which  God  imparts  to  his  creatures, 
will  be  ever  increasing.  The  natural  attributes  of  God  are  refer- 
rable  to  no  law,  and  to  no  principle  of  action  ;  whereas  his  moral 
attributes  form  a  law  of  his  nature,  and  have  established  the  laws, 
by  which  his  moral  creatures  should  be  governed.  This  law  is 
written  on  their  natures,  and  more  clearly  revealed  in  the  scrip, 
tures.  We  proceed  to  the  classification  of  his  moral  attributes 
considering  an  attribute  as  an  operation,  or  mode  of  developing 
divine  dispositions.     When  the  text  says,  God  is  love,  I  do  not 

understand  it  to  mean,  that  there  is  something  lovely  merely  ia 

5 


66  MORAL   ATTRIBUTES. 

God ;  nor  that  love  is  an  attribute  simply ;  but  that  love  is  the 
sum  of  all  his  moral  perfections.  I  said  in  my  last  lecture  that 
God  has  twelve  attributes ;  seven  natural,  and  five  moral  attri- 
bates.  This  has  been  the  usual  arrangement.  This  classifica- 
tion, you  will  perceive,  is  arbitrary.  The  moral  attributes  of 
God,  are  holiness,  goodness,  mercy,  justice  and  truth. 

The  holiness  of  God  is  his  moral  purity.  This  purity  is  infi  - 
nite  in  extent.  It  is  the  entire  absence  of  all  impurity  in  desires 
or  designs;  and  the  presence  of  spotless  love.  Holiness  is  love 
itself,  and  may  be  properly  considered  as  embracing  all  his  oth- 
er moral  attributes.  When  we  learn  that  God  is  entirely  desti- 
tute of  sin,  and  that  his  affections  never  swerve  for  a  moment 
from  the  general  interests  of  the  universe,  and  that  perfect  una- 
bating  love  ever  reigns  in  his  bosom,  it  may  well  be  said  that 
God  is  holy.  No  injustice  stains  his  throne,  and  no  impurity 
tarnishes  his  perfections.  Every  charge  brought  against  the 
wisdom,  equity  and  excellence  of  his  works  or  ways,  betrays  the 
weakness  and  folly  of  the  allegation,  and  the  presumption  and  ir- 
reverence of  man. 

God  is  infinite  in  love. 

The  next  moral  attribute,  is  divine  goodness.  The  existence 
of  this  attribute,  you  will  recollect,  I  proved  from  the  light  of  na- 
ture.  The  disposition  of  God  to  make  his  creatures  happy,  is 
visible  in  the  constitutional  capacities  of  his  creatures  for  enjoy- 
ment, and  in  the  provisions  which  he  has  made  for  the  gratifica- 
tion of  those  capacities.  But  this  expression  of  divine  goodness  is 
faint,  compared  with  that  which  is  manifested  by  the  immortality 
of  the  soul  with  which  he  has  endowed  us,  and  the  provisions 


MORAL   ATTBIBUTES.  67 

ivhich  he  has  made  for  our  recovery  from  sin.  If  any  one  is 
disposed  to  restrict  goodness  to  the  expression  of  divine  kindness, 
made  on  the  face  of  nature,  and  the  term  benevolence,  to  the 
same  principle  developed  in  the  work  of  redemption,  I  shall  have 
no  objection. 

The  goodness,  benevolence,  tenderness  and  kindness  of  God,  must 
be  resolved  into  the  simple  definition,  of  a  disposition  in  God  to 
promote  the  greatest  good  of  the  universe.  David  has  explain- 
ed this  attribute  of  God.  Psalms  145.  5 — 9.  I  will  speak  of  the 
glorious  honor  of  thy  majesty,  and  of  thy  wondrous  works ;  and 
men  shall  speak  of  the  might  of  thy  terrible  acts,  and  I  will  de- 
clare thy  greatness.  They  shall  abundantly  utter  the  memory 
of  thy  great  goodness,  and  shall  sing  of  thy  righteousness.  The 
Lord  is  gracious  and  full  of  compassion,  slow  to  anger  and  of  great 
mercy.  The  Lord  is  good  to  all,  and  his  tender  mercies  are  over 
all  his  works.  After  the  apostacy  and  rebellion  of  man,  God 
was  under  no  obligations,  except  those  imposed  by  his  goodness, 
to  provide  for  his  recovery.  Goodness  gave  the  Saviour ;  good- 
ness  made  the  atonement ;  arrested  the  arm  of  justice,  and  pro- 
cured  the  sovereign  display  of  his  infinite  beneficence.  We  then 
look  on  the  goodness  of  God  as  preventing  the  execution  of  his 
justice,  as  staying  the  floods  of  desolation,  which  were  about  to 
be  poured  on  the  world,  and  as  scattering  blessings  in  rich  profu- 
sion, through  the  human  family.  Goodness  has  prepared  the  feast 
of  immortality  for  man,  and  spread  it  before  him.  Every  law  of 
righteousness,  every  offer  of  grace,  every  promise  of  salvation,eve- 
ry  passage  of  scripture  that  points  to  the  path  of  life,  every  victory 

over  sin,  and  every  triumph  in  glory  proves  the  goodness  of  God. 

5* 


68  MORAL    ATTRIBUTES. 

The  next  moral  attribute  is  mercy.  Mercy  and  grace  are  used 
in  the  scriptures  interchangeably.  And  each  of  these  words  is 
more  limited  and  restricted  in  its  import,  than  goodness.  Good- 
ness is  a  more  general  and  extended  expression  of  divine  love. 
The  mercy  of  God  is  his  pity  and  compassion  for  the  miserable, 
whether  that  misery  be  temporal  or  spiritual.  The  grace  of  God 
has  a  more  special  reference  to  the  gratuitous  gift  of  salvation 
through  the  Redeemer.  Or,  in  other  words,  grace  is  a  favor 
bestowed  on  the  ill-deserving;  such  as  God  bestows  on  all  whom 
he  saves.  Mercy  is,  with  more  propriety,  applied  to  men,  than 
grace.  But  these  distinctions,  when  applied  to  God,  are  human 
and  arbitrary.  We  ought,  therefore,  as  the  Holy. Ghost  has 
done,  to  use  them  as  synonimous.  A  merciful  God  looks  down 
on  man,  imprisoned  in  his  depravity,  enslaved  by  his  lusts  and 
passions,  a  captive  sold  under  sin.  He  sees  all  our  natural  pow. 
ers,  as  reason,  judgment,  understanding  and  conscience,  veiled  in 
the  darkness  of  moral  depravity,  and  he  commissions  the  Spirit 
to  change  the  heart  and  sanctify  the  soul.  This  is  an  act  of 
grace.  It  is  totally  unmerited;  and  is  a  sovereign  act  of  his 
love,  in  bestowing  on  the  ill-deserving  the  richest  benefits.  This 
is  the  common  meaning  of  the  word  grace,  the  forgiveness  of 
sins,  and  acceptance  in  Christ.  Mercy  is  often  used  in  scripture, 
in  application  to  the  interposition  of  God  in  the  deliverance  of 
captives  and  sufferers.  Mercy  breaks  the  prisoner's  chains,  and 
the  arms  of  oppressors ;  weakens  the  power  of  usurpation  and 
tyranny ;  hears  the  cries  of  the  innocent,  the  widow  and  the  fath- 
erless,  and  brings  up  the  sick  from  the  borders  of  the  grave. — 
But  in  nothing  is  it  so  visibly  displayed,  as  in  the  deliverance  of 


MOBAL   ATTRIBUTES.  69 

captives  from  the  bondage  of  the  prince  of  darkness,  and  io 
bringing  them  from  the  dominion  and  condemnation  of  sin,  into 
the  glorious  light  and  liberty  of  the  Son  of  God.  This  is  mercy 
displayed  on  the  basis  of  grace  only,  and  is  boundless  and  eter- 
nal. 

The  next  moral  attribute  of  God  is  justice.  General  justice 
does  not  essentially  difier  from  benevolence.  It  is  the  disposition 
to  enact  equitable  laws,  and  the  equitable  execution  of  them. — 
Distributive  justice  consists  in  rewarding  the  virtuous,  and  in 
punishing  the  vicious  according  to  their  conduct.  Distributive 
justice  properly  embraces  what  are  sometimes  called  remunera- 
tive  and  punitive  justice. 

Remunerative  justice  is  rewarding  the  virtuous  exactly  accor- 
ding to  their  merit.  Punitive  justice  is  punishing  the  vicious  ex- 
actly  according  to  their  demerit.  Vindictive  justice  is  the  exer- 
cise of  punishment  in  the  support  of  law.  Every  law  has  a  pen- 
alty, a  punishment  threatened  to  a  violation.  And  law  without  a 
penalty  is  mere  advice.  It  has  no  sanctions  and  no  authority. 
Now  a  law  founded  in  equity,  and  productive  of  security  and  hap- 
piness,  ought  to  be  maintained.  And  punishments  inflicted  with 
special  reference  to  its  honor  and  dignity  are  called  vindictive. 
As  vindictive,  when  applied  to  man,  is  generally  associated  with 
a  revengeful  and  retaliating  spirit,  I  would  suggest  the  propriety 
of  using  the  word,  vindicative  instead  of  vindictive ;  as  the  word 
vindicative  more  clearly  embraces  the  idea  of  vindication,  or  sup- 
port of  right.  It  is  obvious  that  God  is  never  the  subject  of  un- 
kind affections.  He  is  always  influenced  by  the  same  motives, 
and  the  same  spirit.     Every  exercise  of  justice  is  for  the  good  of 


ib  MORAL  ATTRIBUTES. 

the  universe.  When  he  punishes  the  sinner,  and  when  he  con- 
fines him  in  endless  darkness,  he  is  influenced  by  love  to  the  gen- 
eral  interests  of  the  universe.  He  will  not  inflict  a  single  pang 
which  the  good  of  the  universe  does  not  require.  He  is  seeking 
the  highest  good  in  the  highest  display  of  his  glory ;  but  he  is 
met  and  opposed  in  his  work  by  sinners.  He  takes  them  out  of 
the  way,  and  casts  them  into  hell.  I  do  not  mean  by  this,  that 
the  damned  will  be  useless  materials  in  the  universe.  They  will 
be  unwilling  instruments  of  promoting  the  general  good.  And 
while  the  love  of  God  is  written  on  the  flames  of  hell,  it  is  an  un- 
changeable truth,  that  the  wailings  of  the  lost  will  advance  the 
divine  glory,  as  well  as  the  hosannas  of  the  redeemed.  If  he  did 
not  exercise  his  justice  in  the  punishment  of  the  guilty,  he  would 
abandon  his  own  glory,  and  the  highest  happiness  of  the  intelli- 
gent  universe.  When  he  executes  vengeance  on  his  enemies,  he 
does  it  with  as  much  kind  affection,  as  he  exercises  in  rewarding 
the  redeemed  in  heaven.  His  breast  is  filled  with  pity  and  com- 
passion, towards  the  very  objects  whom  he  punishes.  He  has 
none  of  that  complacency  in  them,  that  love  of  delight,  which 
consists  in  the  mingling  of  kindred  and  holy  spirits,  and  which  he 
exercises  towards  his  saints.  He  punishes  them  with  no  designs 
of  cruelty,  or  injustice ;  but  treats  them  according  to  their  demer- 
it.  That  is,  he  punishes  them  just  as  much  as  they  deserve,  and 
no  more.  Now  the  justice  of  God  does  not  differ  essentially 
from  his  love.  It  is  love  to  the  happiness  of  the  universe,  exer- 
cised in  destroying  the  opposers  of  that  happiness ;  in  removing 
the  obstacles  in  the  way  of  the  accomplishment  of  his  benevolent 
designs  to  his  church.     And  all  those  expressions  which  represent 


MOBAI.  ATTRIBUTES.  71 

God  as  possessed  of  anger,  indignation  and  wratb,  are  forms  of 
speech  which  show  the  effects  of  his  justice,  and  concern  for  the 
universe.  The  effect  of  wrathful  passions  in  man,  is  the  inflic- 
tion of  punishment. 

Now  God  inflicts  punishment  on  his  incorrigible  creatures  to 
an  inconceivable  extent,  and  of  eternal  duration.  And  though 
the  effects  of  his  justice  resemble  in  some  respects,  the  effects  of 
wrathful  and  ambitious  men  and  monarchs,  yet  there  is  no  resem- 
blance  in  the  disposition  of  the  two.  There  is  no  difliculty  in  re- 
conciling disciplinary  punishment  with  the  benevolence  and  lovo 
of  God.  The  parent  may  correct  his  child  in  the  most  tender 
and  affectionate  spirit,  solely  with  reference  to  the  reformation  of 
the  child.  And  no  man  would  hesitate  to  justify  the  ways  of 
God  to  men  in  all  those  afflictions  and  distresses,  which  advance 
their  holiness  and  happiness.  But  there  are  punishments  which 
are  not  disciplinary ;  punishments  which  are  not  designed,  and 
have  no  tendency  to  reform  the  suffering.  The  infliction  of  death 
on  murderers  is  not  intended  to  reform  them.  It  puts  them  be- 
yond the  reach  of  human  influence,  and  reformation.  Most  of  the 
punishments  of  God  in  this  life,  are  disciplinary,  intended  to  cor- 
rect the  hearts  and  lives  of  his  creatures.  I  dare  not  say,  that 
this  is  the  intention  of  all  the  punishments  inflicted  on  men,  even 
in  this  life.  And  I  know,  God  has  no  such  object  as  their  refor- 
mation in  punishing  the  wicked  in  hell.  The  justice  exercised 
in  their  punishment  is  entirely  vindicative,  to  support  the  honor 
of  his  laws,  the  dignity  of  his  government,  and  to  teach  the  uni-i 
verse,  that  he  is  just,  as  well  as  merciful.  , 

There  are  two  reasons  why  God  will  punish  the  finally  impeni*; 


72  MOEAl  ATTRIBUTES. 

tent:  One  is  that  his  glory  requires  it;  the  other  is  that  sinners 
deserve  it.  The  infliction  of  the  penalties  of  justice  is  a  pure  act 
of  love  not  to  individuals  in  particular,  but  to  intelligents  in  gener- 
al. There  is  not  a  particle  of  love  in  God  nor  of  holy  love  in  his 
creatures,  which  does  not  overlook  personal  and  individual  inter- 
est,  when  it  is  put  in  competition  with  the  general  good.  God 
feels  no  such  love  in  his  own  breast,  as  partial  and  selfish  love. 
If  he  loves  himself  supremely,  it  is  because  he  is  the  sum  and 
source  of  all  the  excellence  in  the  universe.  If  he  should  love 
any  other,  or  all  other  beings  more  than  himself,  his  love  would 
be  unjust ;  because  in  so  doing,  he  would  prefer  a  less  to  a  great- 
er good.  His  loving  real  excellence  in  his  own  character,  accor- 
ding to  the  value  of  that  excellence  is  not  selfish,  but  impartial 
and  disinterested  benevolence.  And  if  he  loves  moral  excellence 
according  to  its  worth,  and  he  himself  is  the  uncreated,  exhaust- 
less  source  of  all  moral  excellence,  then  he  loves  the  supreme 
and  grand  expression  of  his  glory,  which  all  beings  will  conspire 
to  make  at  last.  He  exercises  the  love  of  complacency  towards 
his  creatures  Justin  proportion  to  their  assimilation  to  himself,  and 
their  admiration  of  his  plans  and  purposes,  and  no  farther.  God 
will  punish  none  of  his  creatures  to  exceed  their  demerit,  nor  to 
a  degree  which  will  not  display  the  loveliness  of  his  character  in 
the  highest  colours. 

The  next  moral  attribute  of  God  is  truth.  If  truth  and  faith- 
fulness were  made  distinct  attributes,  they  could  mean  nothing 
more  than  veracity  and  faithfulness.  The  most  natural  and  cor- 
rect division  of  truth  therefore,  is  into  veracity  and  faithfulness  ; 
that  is,  God  is  true  to  his  declarations,  and  true  to  his  promises. 


MORAL   ATTRIUBUTES.  73 

The  veracity  of  God  is  simply  this.  All  that  God  has  said 
concerning  the  past,  present,  and  future,  is  true;  just  as  it  has 
transpiied,  is  transpiring,  or  will  transpire.  In  all  the  revelation 
which  he  has  made,  there  is  no  ambiguity,  no  concealment,  no 
evasion,  no  false  colouring,  it  is  all  a  true  and  perfect  record. — 
Everything  which  he  has  declared,  will  come  to  pass;  every 
thing  that  he  has  promised,  will  be  fulfilled ;  every  thing  that  he 
has  threatened,  will  be  executed ;  and  every  thing  which  he  has 
predicted,  will  be  accomplished.  Not  one  jot  or  tittle  shall  fail 
until  all  be  fulfilled. 

Faithfulness  of  God. 

The  faithfulness  of  God,  is  his  being  true  to  his  promises.  The 
■criptures  are  replete  with  promises  to  the  righteous  ;  and  the  un- 
belief of  men,  and  even  the  best  of  men,  subjects  them  to  doubt 
whether  God  will  perform  all  that  he  has  promised.  There  is 
so  much  darkness,  at  particular  times,  about  the  dispensations  of 
his  providence,  and  so  much  agitaiion  and  corruption  within  their 
hearts,  that  christians  often  doubt  their  perseverance,  though 
God  has  promised  to  keep  them,  and  bring  them  to  heaven.  And 
they  sometimes  doubt  whether  the  church  will  become  as  pros- 
perous and  triumphant,  as  is  represented  in  the  scriptures.  The 
prophecies  and  promises  are  so  slow  in  their  accomplishment,  and 
some  of  them  have  been  so  much  perverted  by  interpreters,  that 
the  mind  is  left  in  perplexity.  But  all  these  queries  and  doubts 
are  unnecessary :  God  will  do  all  for  his  church,  and  all  for  his 
friends  that  he  has  promised.  He  has  declared  it,  and  it  shall 
come  to  pass.  Psalm  89.  30—33.  If  his  children  forsake  my 
law,  and  walk  not  in  my  judgments  ;  if  they  break  my  statutes, 


74  MOEAL  ATTRIBUTES. 

and  keep  not  my  commandments ;  then  will  I  visit  their  trans- 
gression with  the  rod,  and  their  iniquity  with  stripes.  Neverthe- 
less my  loving  kindness  will  I  not  utterly  take  from  him,  nor  suf- 
fer my  faithfulness  to  fail. 

Having  considered  the  moral  attributes  of  God,  I  must  be  in- 
dulged one  or  two  reflections  before  I  close.  I  have  said  all  his 
moral  perfections  are  embraced  in  the  term  love.  Now  the 
goodness,  mercy,  justice  and  truth  of  God,  are  only  different 
forms,  or  modifications  of  the  same  principle.  What  is  goodness 
but  a  general  expression  of  divine  love,  manifested  in  providing 
for  the  happiness  of  his  creatures?  What  is  mercy,  or  grace,  but 
the  love  of  God  displayed  in  alleviating  the  distresses  of  ihe  mis- 
erable, or  pardoning  and  saving  the  guilty?  What  is  justice  but 
love  to  the  universe,  displayed  in  rewarding  the  righteous,  and 
punishing  the  wicked  according  to  their  deeds?  And  what  is  the 
veracity  of  God,  but  his  love,  displayed  in  the  truth  of  the  whole 
declaration,  and  the  whole  revelation  of  his  will,  given  for  the  in- 
structioo  and  benefit  of  his  intelligent  creatures?  His  truth  is  a 
lasting  basis  on  which  the  confidence  of  man  may  rest.  What 
is  his  faithfulness,  but  the  pledge  of  his  love,  calculated  to  cheer 
and  comfort  the  desponding  mind?  Indeed  all  his  moral  attributes 
are  love  to  the  universe,  operating  in  different  ways,  and  with  re- 
gard to  different  objects,  and  different  beings. 

Now  what  are  the  moral  deductions  drawn  from  this  subject? 

They  are  all  those  obligations,  which  pure  and  boundless  love 
can  impose  on  dependent  and  accountable  creatures.  If  God  is 
love,  and  is  continually  manifesting  himself  as  such  to  his  crea- 
tures,  that  love  ought  to  be  reciprocated. 


MORAL  ATTRIBUTES.  75 

If  God  is  good,  man  should  receive  his  blessings  with  grati- 
tude  ;  and  enjoy  them  innocently  and  purely,  according  to  his  re- 
vealed will. 

If  he  is  merciful,  or  gracious  in  pardoning  guilty  men,  they 
should  be  humble,  in  view  of  their  guilt  and  unvvorthiness,  and 
grateful,  for  so  many  unmerited  gifts.  If  God  is  just,  we  ought 
to  fear  to  sin,  to  tremble  for  our  iniquities  ;  and,  acknowledging 
the  justice  of  that  sentence  which  condemns  us,  to  flee  by  faith 
to  the  blood  of  sprinkling  for  justification.  When  we  plead  for 
mercy,  we  should  be  sensible,  that  the  laws  of  God  would  be  mag- 
nified  and  glorified  forever,  if  we  were  lost.  In  view  of  this  at- 
tribute, the  guilty  and  unpardoned,  can  have  no  hope  to  escape 
their  merited  punishment. 

If  God  is  true,  none  should  presume  to  question  the  truth  of 
the  revelation,  which  he  has  made ;  nor  to  expect  an  abatement 
of  his  requisitions. 

Every  truth  in  the  Bible,  should  be  clothed  in  living  reality; 
and  every  requisition  and  every  threatening,  should  be  applied  to 
our  hearts  with  as  much  solemnity,  as  though  the  transactions 
of  eternity,  were  passing  before  us.  And  if  God  is  faithful  to 
his  promises,  the  despondency  of  christians  is  groundless  and 
criminal.  To  view  God  as  liable  to  desert  his  own  work,  and  to 
cease  to  love  and  bless  his  friends ;  to  view  him  as  throwing 
away  in  wastefulness,  the  atonement, —  all  the  blood  and  suffer, 
ings  of  his  son,  and  the  patience  and  persecutions  of  his  saints; 
is  unworthy  business  for  the  christian.  No,  God  cannot  change, 
his  love  to  his  kingdom  is  eternal.  Its  interests  are  guarded  by 
all  the  perfections  of  his  character     Then  dismiss  your  fears,  ye 


70  MORAL  ATTRIBUTES. 

followers  of  the  Lamb.  He  who  has  promised  that  he  will  bring 
again  Zion,  will  give  the  kingdom  and  dominion,  and  the  great- 
ness of  the  kingdom  under  the  whole  heaven,  to  the  people  of 
the  saints  of  the  Most  High,  whose  kingdom  is  an  everlasting 
kingdom,  and  all  dominions  shall  serve  and  obey  him.  This  God 
is  faithful  and  true. 


LECTURE  VI. 

MODE  OF  DIVINE  EXISTENCE. 

1.    John.    5.    7. 

For  there  are  three  that  bear  record  in  heaven  ;  the  Father,  the  Word, 
and  the  Holy  Ghost ;   and  these  three  are  one. 

Having  examined  the  natural  and  moral  attributes  of  God,  I 
enter  on  the  discussion  of  the  mode  of  the  divine  existence.  And 
here  T  will  observe  that  I  shall  not  attempt  to  explain  the  doctrine 
of  the  Trinity ;  that  is,  I  shall  not  attempt  to  show  how  it  is  that 
three  persons  exist  in  one  God;  but  give  a  plain  and  scriptural 
statement  of  the  doctrine. 

God  has  a  triune  existence.  There  is  such  a  distinction  in  the 
Godhead,  as  renders  it  proper  to  say,  there  are  three  persons, 
the  Father,  the  Son^  and  the  Holy  Ghost,  and  yet  these  three 
persons  are  but  one  God.  It  is  necessary  in  this  place  to  notice 
a  few  false  representations  of  the  doctrine  of  the  Trinity. 

Trinitarianism  is  not  tritheism,  or  a  belief  in  the  existence  of 


MODE    OF  DIVINE    EXISTENCE.  77 

three  gods ;  but  a  belief  that  three  persons  exist  in  one  God. — 
It  is  not  a  trinity  of  gods,  but  a  trinity  of  persons.  The  God- 
head does  not  consist  in  three,  separate  and  independent  beings, 
but  one  being  existing  in  such  a  manner  as  to  be  distinct  in  per- 
sons, and  yet  inseparably  connected.  We  ought  to  have  in  our 
minds,  a  clear  and  marked  difference  between  the  triune  of  dis- 
tinct persons,  and  the  triune  of  distinct  beings.  On  the  other 
hand,  the  doctrine  of  the  trinity  is  not  three  appellations  applied 
to  the  same  being,  to  designate  three  different  operations  or  offi- 
ces of  God.  The  doctrine  of  the  trinity  is  something  more  than 
the  same  God  developing  himself  in  three  different  ways:  for 
God  discovers  his  character  in  a  thousand  different  ways,  and 
the  different  modes  of  his  operations,  are  more  properly  a  dis- 
covery of  his  attributes,  than  the  mode  of  his  existence.  To 
suppose  that  the  personality  of  Christ,  and  of  the  Holy  Ghost, 
consisted  in  their  possessing  a  portion  of  Deity,  would  destroy 
the  trinity  of  the  Godhead. 

I  will  then  first  attempt  to  prove  that  there  is  but  one  God. 

2.  Show  that  this  doctrine  does  not  at  all  militate  against  the 
doctrine  of  the  trinity. 

Besides  the  unity  of  design  apparent  in  all  the  works  of  nature, 
there  is  an  absurdity  in  supposing,  that  there  are  more  Gods  than 
one.  An  infinite  being  must  fill  all  in  all,  and  if  there  were  a 
thousand  gods,  they  must  possess  the  same  empire.  I  can  con- 
ceive no  advantage  in  admitting  the  existence  of  several  infinite 
beings,  since  their  dominion  must  be  one,  and  the  same  as  that 
of  a  single  God.  If  more  than  one  God  claims  the  universe, 
those  claims  must  interfere ;  and  we  cannot  suppose,  that  the 


TS"  JfODE   OF  DIVINE  EXISTENCE. 

whole  creation  belongs  to  the  great  Creator  and  Proprietor  him. 
self,  and  at  the  same  time,  to  another.  But  the  scriptures  abound 
in  positive  declarations  of  the  unity  of  God.  It  is  true  the  term 
god  is  two  or  three  times  in  scripture  applied  to  frail  men,  but 
those  passages  are  too  explicit  to  admit  of  mistake.  Moses  was 
as  a  god  to  Aaron.  That  is,  God  made  communications  to  Mo- 
ses, and  Moses  made  them  to  Aaron.  As  far  as  imparting  in- 
struction  was  concerned,  Moses  sustained  the  same  relation  to 
his  brother  Aaron,  that  God  sustained  to  Moses,  Rulers,  and 
those  who  are  invested  with  authority,  have  been  called  gods  ; 
because  their  investitures  and  exaltation,  their  authority  and 
prerogatives,  gave  them  a  relation  to  their  subjects,  resembling 
in  some  respects,  the  relation  of  God  to  his  creatures.  The  pov- 
erty of  language  gave  rise  to  this  manner  of  speaking,  Where. 
ever  this  phraseology  occurs  in  relation  to  the  elevation,  investi- 
tures,  and  privileges  of  men,  it  is  used  with  a  degree  of  caution 
which  secures  the  candid  reader  against  misconstruction.  But 
the  unity  of  God  is  established  by  the  most  unequivocal  testimony 
from  the  Bible.  And  the  reason  that  the  candid  inquirer  after 
truth,  finds  such  entire  satisfaction  on  this  point,  is  very  obvious. 
In  a  world  as  idolatrous  as  this,  men  have  always  been  exposed  to 
polytheism;  a  belief  of  the  existence  of  a  plurality  of  gods. — 
This  is  a  sin  to  which  the  Israelites  were  addicted ;  and  there- 
fore, in  almost  every  exposure  of  their  crime,  it  was  necessary  to 
bring  to  light  the  doctrine  of  the  divine  unity.  There  is  scarcely 
an  assertion  in  the  Bible,  respecting  the  unity  of  God,  which  is 
not  made  in  contradistinction  to  idols.  It  was  the  prevalence  of 
idolatry,  which  gave  occasion  for  the  use  of  those  expressions  on 


MODE    OF  DIVINE    EXISTENCE.  79 

which  we  found  our  proof  of  the  unity  of  the  Godhead.  Even 
while  God  was  delivering  the  law  to  Moses  on  Sinai,  the  Israel, 
has  were  making  a  graven  image  at  the  foot  of  the  mountain. — 
The  following  passages  prove  the  unity  of  God.  Deut.  4.  35. — 
Unto  thee  it  was  shewed,  that  thou  mightest  know  that  the  Lord, 
he  is  God;  there  is  none  else  besides  him.  1.  Tim. 2.  5,  For 
there  is  one  God,  and  one  mediator  between  God  and  men,  the 
man  Christ  Jesus.  Ephesians.  4.  6.  One  Lord,  one  faith,  one 
baptism.  This  doctrine  rests  then  on  the  positive  and  uncquivo. 
cal  declaration  of  scripture.  The  prophets  of  the  Lord  have  al- 
ways  repelled  the  claims  of  every  other  being  to  any  degree  of 
independence.  God  has  visited  with  special  judgments,  those  who 
have  presumed  to  infringe  on  his  prerogatives,  or  to  encourage 
defection  from  his  rightful  government.  He  destroyed  the  altars, 
and  the  worshippers  of  Baal.  He  cut  off  the  witches  of  Canaan. 
He  smote  Herod,  for  taking  to  himself  the  glory  which  was  due 
to  God  alone.  And  in  every  case  of  aggression  on  his  preroga- 
tives, he  has  employed  his  servants,  his  providences,  and  his 
power,  to  convince  the  world,  that  he  is  the  only  living  and  true 
God.  It  is  unnecessary  to  spend  more  time  in  proving  a  doctrine 
which  is  too  plain  to  be  denied;  and,  which  none  but  the  atheist, 
is  disposed  to  question. 

2,  I  proceed  to  show  that  the  unity  of  God  does  not  at  all  mil- 
itate against  the  doctrine  of  the  trinity.  The  unity  of  God  de- 
stroys  tritheism,  or  the  doctrine  of  three  gods ;  for  it  is  a  contra- 
diction in  terms  to  suppose  there  are  three  gods,  and  yet  but  one 
God.  This  is  as  impossible  as  that  three  worlds  should  be  one 
world  only  ;  or  that  three  men  should  be  but  one  man.    Yet  this 


80  MODE   OP   DIVINE   EXISTENCE. 

does  not  prove,  that  there  may  not  be  three  persons,  or  agents, 
and  yet  but  one  God.  We  do  not  contend  for  three  gods  in  one 
God,  but  for  three  distinct  persons,  or  agents,  in  one  Godhead.— 
There  is  such  a  distinction  in  the  Godhead  as  to  render  it  proper 
to  address  the  Deity  by  the  appellation  of  Father,  Son,  and  Ho- 
ly Ghost;  and  to  render  it  proper  to  offer  up  prayer,  praise,  or 
divine  worship  to  each  of  those  persons  separately,  or  to  all  of 
them  conjointly.  And  this  distinction,  as  I  have  before  observed, 
does  not  imply  a  plurality  of  gods ;  nor  does  it  mean  merely  the 
different  attributes,  or  operations  of  the  same  God. 

The  Deity  of  the  Father  may  be  proved  from  his  names,  his 
attributes,  his  works,  and  the  worship  ascribed  to  him,  as  I  have 
shown  in  a  preceding  discourse.  He  is  called  Lord,  Lord  God,  I 
am  that  I  am,  Jehovah,  &c.  He  is  the  creator,  preserver,  sover- 
eign, and  law-giver.  Dan.  4.  34,  35.  And  at  the  end  of  the 
days,  I  Nebuchadnezzar  lifted  up  mine  eyes  unto  heaven,  and 
mine  understanding  returned  unto  me,  and  I  blessed  the  Most 
High,  and  I  praised  and  honored  him  that  liveth  forever,  whose 
dominion  is  an  everlasting  dominion,  and  his  kingdom  is  from 
generation  to  generation :  And  all  the  inhabitants  of  the  earth 
are  reputed  as  nothing;  and  he  doth  according  to  his  will  in  the 
army  of  heaven,  and  among  the  inhabitants  of  the  earth :  and 
none  can  stay  his  hand,  or  say  unto  him,  what  doest  thou  ?  Je- 
sus Christ  is  called  God,  in  Isaiah,  Matthew,  John,  Romans,  and 
in  many  other  places.  He  is  called  Jehovah  in  Isaiah.  He  is 
said  to  be  eternal,  immutable,  omnipresent,  omnipotent,  and  om- 
niscient. He  is  Creator,  the  object  of  worship;  and  christians 
are  blessed  in  his  name ;  and  the  ordinance  of  baptism  is  perform* 


MODE   OP  DIVINE   EXISTENCE.  81 

ed  in  his  name.     He  is  the  author  of  the  resurrection ;  the  proph- 
et,  priest  and  king  of  his  people;  and  will  be  the  judge  of  the 
world.     He  existed  in  a  complex  character,  both  human  and  di- 
vine.     Of  his  human  nature  it  is  said,  he  was  born  of  Mary ;  sup- 
ported as  other  men ;  died  on  the  cross,  and  arose  from  the  dead. 
As  a  Saviour,  he  died  to  make  atonement  for  all  men ;    offers 
salvation  to  all,  and  applies  it  to  a  part.     His  obedience  to  the 
divine  law  was  perfect ;  his  death  on  the  cross,  vicarious ;  and  his 
intercessions  for  the  saints,  prevalent.     The  Holy  Ghost  is  the 
creator  of  all  things ;  the  author  of  regeneration,  and  of  all  holy 
exercises.     He  performed  the  work  of  revelation;  and  the  saints 
are  blessed  in  his  name :  and  in  his  name  believers  and  their  seed 
are  to  be  baptized  to  the  end  of  the  world.     And  now  I  ask  how 
there  could  be  such  an  intermixture  of  names  and  attributes,  works 
and  worship,  if  there  W£is  not  an  identity  of  being?     And  that 
this  triune  distinction  is  not  predicated  of  his  attributes,  is  obvious 
from  the  fact,  that  they  are  mentioned  distinctly  and  separately ; 
and  no  one  cun  show  that  the  Son,  or  the  Holy  Ghost,   means 
merely  an  attribute.     But  if  they  are  merely  attributes,  why  are 
attributes  attributed  to  these  attributes.  Then  the  attributes  of  the 
second  and  third  persons  in  the  trinity  would  be  attributes  of  attri. 
butes.  This  idea  is  still  more  shocking  and  absurd,  when  we  hear 
oftheir  negotiating,  and  covenanting  with  each  other,  and  transact- 
ing business  in  which  they  claimed  a  perfect  independence  and  still 
acknowledge  a  mutual,  and  inseparable  connexion.  And  the  differ- 
ent offices  they  exercise,  prove  no  inferiority  of  excellence,  or  of 
prerogatives.  God  the  Father  acknowledged  the  Deity  and  equal- 
ity of  the  Son.    For  when  he  bringeth  his  first  begotten  into  the 

6 


82  MODE    OF  DIVIXE  EXISTENCE. 

world  he  saith,  and  let  all  the  angels  of  God  worship  him.  Now  if 
he  prohibits  the  worship  of  any  other  god  than  himself,  and  com- 
mands men  and  angels  to  worship  Christ,  then  Christ  is  one  with 
him.  And  Christ  acknowledges  the  equality  of  the  Holy  Ghost, 
when  he  says,  Go  ye  into  all  the  world  and  preach  the  gospel  to 
every  creature,  baptizing  them  in  the  name  of  the  Father,  and 
the  Son,  and  the  Holy  Ghost.  Now  it  is  not  a  little  remarkable, 
that  the  same  evidence  that  proves  these  three  persons  to  be  one 
God,  proves  them  to  be  equal.  If  they  did  not  possess  the  same 
names  and  attributes,  and  perform  the  same  works,  and  receive 
the  same  worship,  neither  of  them  could  be  proved  to  be  God. — 
The  same  source  of  evidence  that  proves  the  deity  of  one,  proves 
thedeity  of  the  three  persons  in  the  trinity.  Now  as  the  same  nature 
and  degree  of  testimony,  which  proves  the  deity  of  the  Son  and 
the  Holy  Ghost,  is  used  to  prove  the  deity  of  the  Father,  therefore, 
if  the  deity  of  the  Son,  or  of  the  Holy  Ghost,  cannot  be  establish- 
ed, the  deity  of  the  Father  cannot  be  proved,  and  atheism  follows.. 
It  is  very -questionable  in  my  mind,  whether  the  spirit  which  de- 
nies the  deity  of  either  person  in  the  triune  God,  is  not  the  spirit 
of  atheism.  There  is  a  spirit  of  defection  at  least,  in  him  who 
admits  the  Godhead  of  the  Father  on  certain  evidence,  and  denies 
the  Godhead  of  the  Son,  and  the  Holy  Ghost,  on  the  same  evi- 
dence. I  would  be  an  atheist,  or  a  trinitarian.  I  cannot  here 
omit  informing  my  audience,  of  the  ground  of  that  torrent  of  odi- 
urn  and  reproach  which  has  been  poured  on  the  orthodox  senti- 
ments. Because  we  maintain  the  personality  and  deity  of  the 
Son,  and  of  the  Holy  Ghost,  we  are  charged  with  a  belief  in  the 
existence  of  three  gods.    When  we  as  firmly  believe  the  unity  of 


MODE  OP  DIVINE   EXISTENCE. 

God,  and  contend  for  it  as  strenuously  as  any  class  of  men.  It  is 
plurality  of  persons,  and  not  a  plurality  of  gods  for  which  we  con. 
tend.  It  is  said  to  be  mystical,  blind  and  unintelligible.  But  I 
conceive,  when  taken  as  a  matter  of  revelation,  there  is  no  truth 
more  plain.  It  is  true,  that  we  can  fathom  neither  deity  nor 
many  of  his  works.  The  only  staggering  mystery  about  admit- 
ting this  doctrine,  is,  the  unbelief  of  mankind.  We  never  repre. 
sent  this  truth,  the  unity  and  trinity  of  the  Godhead,  as  having 
been  discovered  by  the  sagacity  of  the  human  intellect.  It  is  a 
matter  of  revelation,  and  is  just  as  capable  of  being  understood 
as  any  other  truth  revealed  in  the  scriptures. 

Let  me  here  ask  the  objector  to  the  Deity  of  Christ,  if  he  sees 
the  only  real  difficulty  in  the  doctrine  of  the  trinity?  Is  the  diffi.., 
culty  that  he  cannot  see  how  three  Gods  caq  be  one  God,  or  one 
God,  three  Gods  ? 

This  objection  does  not  lie  against  the  doctrine  of  the  trinity, 
for  trinitarians  believe  no  such  sentiment.  Let  him  be  a  little 
more. accurate  in  defining,  and  profound  in  thinking.  There  is 
a  broad  difference  between  a  trinity  of  Gods  and  a  trinity  of 
persons. 

Is  the  difficulty  in  the  complexity  of  the  Saviour's  character  ? 

How  much  more  mystery  is  there  in  the  union  of  the  human 
and  divine  natures  than  there  is  in  the  union  of  soul  and  body,  of 
mind  and  matter,  and  of  human  and  divine  agency  ? 

I  know  of  but  one  apparent  difficulty  in  the  doctrine  of  the 

trinity,  and  that  is,  how  the  volitions  of  the  human  and  divine  soul 

of  Christ,  could  be  one  and  the  same  volition  and  he  who  does 

6* 


84  MODE   OF  DIVINE  EXISTENCE. 

not  see  this  to  be  the  only  difficulty  on  this  subject,  I  fear  cavils 
without  principle,  and  reasons  without  candor. 

The  doctrine  of  the  trinity  is  the  foundation  of  all  the  hopes 
which  are  precious  to  man.  Take  away  this  doctrine,  and  the 
religion  of  the  world  could  never  rise  above  deistical  idolatry,  and 
cold  and  phlegmatic  philosophy.  Were  it  not  for  the  Son,  there 
would  be  no  redemption ;  man  must  have  lain  in  his  prison  of  sin 
and  ruin,  having  none  to  atone  for  him ;  none  to  reveal  to  him 
the  way  of  life ;  none  to  subdue  his  moral  corruption,  and  none 
to  conquer  his  enemies.  None  but  the  second  person  in  the  ado- 
Table  Godhead,  was  adequate  to  cancel  the  demands  of  divine  jus- 
tice, and  honor  the  divine  law.  Divest  the  Saviour  of  his  dis- 
tinctive personality,  and  you  render  him  inadequate  to  the  salva- 
tion of  man.  This  doctrine,  then  is  the  chief  corner  stone  in  the 
christian  edifice. 

Take  away  the  deity  and  personality  of  the  third  person  in  the 
trinity,  and  who  could  be  found  adequate  to  change  the  heart,  to 
new-create  the  soul,  and  make  an  efficacious  application  of  the 
atonement  to  the  dying  sinner  ?  The  effijrt  of  the  triune  God,  in 
the  production  of  this  world  from  nothing,  was  not  greater  than 
that  effijrt  which  gives  spiritual  resuscitation  to  the  soul. 

Now  divest  the  eternal  spirit  of  his  names,  his  attributes,  his 
works,  and  the  worship  ascribed  to  him;  divest  him  of  any  thing 
which  constitutes  his  Godhead,  and  every  sheet  of  revelation  will 
be  a  blank ;  and  every  groan  of  Calvary  an  empty  sound.  If 
such  were  the  case,  in  vain  would  the  Father  reign;  and  the  Son 
would  bleed  in  vain  for  man.  There  must  be  a  "being  adequate 
to  renovate  the  heart,  and  to  apply  the  atonement ;  and  he  must 


MODE  OF  DIVINE  EXISTENCE;  85 

have  power  to  conquer  the  rebel's  heart,  and  subdue  the  rising  en- 
emies  of  the  soul.  This  is  the  light,  my  hearers,  in  which  you 
should  view  the  doctrine  of  the  trinity.  Not  as  a  doctrine  of  no. 
tions  and  forms,  not  a  child  of  sectarian  bigotry,  but  a  doctrine 
on  which  the  whole  church  rests  as  the  chief  corner  stone.  If  I 
received  Christ  as  merely  human,  and  as  dying  to  prove  his  sin- 
cerity in  the  belief  of  the  doctrines  which  he  taught,  and  to  sane 
tion  his  instructions,  I  could  see  no  more  efficacy  in  his  sufferings 
and  death  than  in  those  of  a  martyr. 

Destroy  the  vicarious  death  of  Christ,  and  there  is  no  rational 
hope  for  the  sinner.  And  when  the  deity  of  the  Holy  Ghost  is 
questioned,  the  possibility  of  an  application  of  the  atonement  is 
questioned.  From  the  first  intimation  of  a  Saviour  to  our  first 
parents,  until  the  clear  developement  of  his  character  and  offices, 
at  his  incarnation  and  death,  his  proper  and  perfect  divinity,  and 
perfect  humanity,  have  been  considered  as  the  foundation  of  his 
church  and  all  pure  religion.  This  view  of  the  mode  of  the  di- 
vine existence,  is  at  an  infinite  distance,  from  the  gross  and  ab. 
surd  notions  of  heathen  polytheism,  and  from  Sabellian  and  Arian 
deism.  There  is  such  a  distinction  in  the  Godhead,  as  makes  it 
proper  to  say,  I,  thou,  he.  While  the  Father  can  say,  I  am 
God  and  there  is  none  else,  he  can  also  say  to  the  Son,  thy 
throne,  O  God,  is  forever  and  ever,  and  let  all  the  angels  of  God 
worship  him ;  and  he  can  also  say,  when  he  the  Spirit  of  truth,  is 
come,  he  .will  guide  you  into  all  truth.  Well,  then,  may  all  ad- 
mire this  triune  God,  as  furnishing  the  highest  pledge  of  the  sal- 
vation  of  the  church,  and  the  only  hope  of  sinful  man. 

Let  me,  then,  in  closing  my  discourse,  affectionately  caution 


85  MODE  OF  DIVINE  EXISTENCE. 

my  hearers  against  a  rash  and  irreverent  handling  of  the  divine 
character.  Our  investigations  should  be  modest  and  humble. 
There  is  but  one  safe  guide,  and  one  inextinguishable  light:  that 
is  the  Bible.  An  admission  of  its  testimony  will  correct  all  mis- 
apprehensions, and  draw  from  the  creatures  of  divine  power  a  trib- 
ute of  homage.  But  if  we  unhappily  mingle  with  the  train  of 
those,  who,  with  unhallowed  lips,  assail  the  divine  character,  and 
presumptuously  arbitrate  on  the  rights  and  prerogatives,  and  even, 
on  the  existence  of  God ;  and  dispute  his  reign  and  doubt  his 
veracity,  we  must  meet  the  charges  on  the  last  day.  The  spirit 
that  investigates  the  divine  character,  should  be  deeply  imbued 
with  humility ;  for  pride  and  impiety  close  the  avenues  of  the 
soul,  and  divert  the  streams  of  divine  love,  as  they  descend  to  us. 
But  if,  happily,  by  a  life  of  piety  and  obedience,  we  enjoy  the 
friendship  of  the  Father,  the  communion  of  the  Son,  and  the  fel- 
lovvship  of  the  Spirit,  we  shall  ere  long  be  admitted  to  those  joys, 
of  which  such  as  deny  the  mediation  and  intercession  of  Christ, 
and  the  influences  of  the  Holy  Spirit,  will  be  forever  deprived. — 
Happy  is  he  who  knows  the  true  God,  and  Jesus  Christ,  whom 
to  know  aright  is  life  eternal.  Such  shall  sweetly  jom  in  the 
doxologies  of  eternal  praise. 


LECTURE  VII. 

DEITY  OF  THE  SON  AND  THE  HOLY  GHOST. 

Heb.  9.  14. 

How  mach  more  shall  the  blood  of  Christ,  who  through  the  eternal 
Spirit  offered  himself  without  spot  to  God,  purge  your  conscience  from 
dead  works,  to  serve  the  liviug  God, 

Having  in  my  preceding  discourse,  briefly  stated  the  doctrine 
of  the  deity  and  the  personality  of  the  Son  and  the  Holy  Ghost, 
I  shall  in  this  lecture   further  illustrate  and  defend  this  doctrine. 

There  is  an  admirable  propriety  in  the  complexity  of  the  Sav- 
iour's  character.  To  negotiate  with  man,  it  was  proper  he  should 
possess  all  the  attributes  of  a  man,  soul,  mind  and  body.  Birth, 
increase  of  stature  and  of  intellect,  knowledge,  ignorance,  infirm- 
ity, hunger,  thirst,  uneasiness,  pain,  and  death,  prove  him  to  be  a 
man — an  entire  and  perfect  man.  And  to  negotiate  with  God, 
it  was  proper  that  he  should  possess  an  equality  with  the  Fath- 
er. If  he  was  a  created  and  dependent  being  only,  he  could  not 
cancel  one  demand  of  justice.  He  could  only  give  back  to  God 
an  existence  which  had  always  been  the  property  of  the  Father. 
Beside,  every  created,  moral  intelligent,  is  under  law.  To  re- 
ward holiness  and  punish  sin,  are  immutable  pillars  of  the  divine 
government.  And  it  is  inconceivable  how  God  could,  consistent- 
ly with  the  laws  of  his  kingdom,  punish  a  holy  being,  unless  that 
being  possessed  an  existence  literally  his  own,  and  an  existence 
of  which  he  could  dispose  at  pleasure.     If  the  Saviour  is  the  self- 


88  DEITY  OF  THE  SON 

existent  and  independent  God.  he  can  negotiate  with  the  Father. 
He  can  bargain  and  stipulate,  and  adjust  conditions,  which  imply 
no  condescension  in  the  Father,  and  no  compulsion  in  the  Son. — 

He  might  say  to  the  Father,  the  only  condition  on  which  I  will 
suffer  and  die,  is,  that  you  shall  accept  ray  sufferings  and  death, 
as  an  atonement  for  the  whole  world,  and  apply  this  atonement  to 
the  elect  for  their  redemption.  Christ  might  demand  salvation 
for  himself,  as  man,  on  the  ground  of  sinless  obedience.  His 
perfect  obedience  formed  both  the  ground  and  the  condition  of 
his  own  salvation.  And  with  equal  justice  he  could  demand  the 
reward  of  his  labors,  the  salvation  of  his  people.  His  entire  and 
perfect  humanity,  and  his  entire  and  perfect  divinity,  form  a 
chain  which  connects  the  upper  and  lower  worlds  and  opens  the 
door  of  access  to  the  Father.  All  those  passages  of  scripture 
which  speak  of  his  ignorance,  weakness,  investitures,  or  depend, 
ence,  are  applicable  to  his  humanity  and  official  character  only ; 
and  all  those  passages  which  speak  of  his  deity,  are  applicable  to 
his  deity  only.  Christ  frequently  used  the  phrase,  son  of  man, 
in  application  to  himself.  By  this  phrase,  he  always  intended  to 
assert  his  humanity.  The  Jews,  who  were  well  acquainted  with 
the  language  in  which  he  spoke,  always  unders  tood  by  this  phrase 
that  he  intended  to  assert  his  humanity.  It  is  worthy  of  remark 
that  this  phrase,  or  its  eqiuvalent,  is  used  in  application  to  the 
Saviour,  more  than  sixty  times  in  the  New  Testament.  Christ, 
used  another  phrase  in  application  to  himself,  by  which  he  meant 
to  assert  his  divinity ;  that  phrase  is,  son  of  God.  This,  or  its  e- 
quivalent,  is  used  in  application  to  him,  more  than  fifly  times  in 
the  Evangelists.    If  the  testimony  of  Christ  in  relation  to  him- 


AND  THE  HOLY  OROST.  89 

self  is  admissable,  who  can  doubt,  that  he  was  truly  and  proper- 
ly man,  and  truly  and  properly  God  ?  As  he  was  a  complex  be- 
'  ing,  the  proof  of  his  Godhead  does  not  destroy  his  humanity ; 
nor  does  the  proof  of  his  humanity  destroy  his  Godhead.  He  was 
God  and  man  in  two  distinct  natures  but  one  person.  He  was 
the  Messiah ;  the  mediator  between  God  and  man.  Every  thing 
could  be  affirmed  of  Christ,  that  could  be  affirmed  of  a  perfect 
and  entire  man,  and  of  a  perfect  and  entire  God. 

This  removes  all  difficulty  in  interpreting  scripture  which  re. 
lates  to  this  subject.  I  have  before  said,  that  the  deity  and  per- 
sonality of  the  Son  and  of  the  Holy  Ghost,  are  established  in  the 
same  manner  as  those  of  the  Father.  Now  if  the  same  names, 
attributes,  works  and  worship,  which  are  applied  to  the  Father, 
and  which  are  forbidden  to  be  applied  to  any  being  but  God,  are 
applied  to  the  Son,  and  to  the  Holy  Ghost,  it  follows  inevitably, 
that  the  Son  and  the  Holy  Ghost  are  God  ;  one  with  the  Father, 
and  equal  in  character  and  perfections.  I  proceed  then  to  prove, 
that  the  same  names,  attributes,  works  and  worship,  are  ascrib- 
ed to  the  Son,  that  are  ascribed  to  the  Father. 

1 .  John.  5.  20.  And  we  know  that  the  Son  of  God  is  come,  and 
hath  given  us  an  understanding,  that  we  may  know  him  that  is 
true,  and  we  are  in  him  that  is  true,  even  in  his  Son  Jesus  Christ. 
This  is  the  true  God,  and  eternal  life. 

Rev.  1.8.  I  am  Alpha  and  Omega,  the  first  and  the  last. — 
Rom.  9.  5.  Whose  are  the  fathers,  and  of  whom  as  concerning 
the  flesh.  Christ  came,  who  is  over  all,  God  blessed  forever, — 
God  over  all,  is  God  Almighty.  The  Father  applies  his  own 
name  to  the  Son:  Heb.  1.  8.  But  unto  the  Son  he  saith,  thy 


90  DEITY  OF  THE  SON 

throne,  O  God,  is  forever  and  ever  ;  a  sceptre  of  righteou  sness 
is  the  sceptre  of  thy  kingdom.  In  these  passages,  the  names  ap- 
plied to  the  Father,  are  applied  to  the  Son,  in  an  unrestricted  and 
unqualified  manner. 

The  attributes  of  the  Father  are  applied  to  the  Son  in  the  fol- 
lowing passages.  John  1.  1.  In  the  beginning  was  the  word. — 
Here  the  eternity  of  the  Son's  existence  is  asserted.  In  the  be- 
ginning, is  from  eternity,  before  all  things.  Rev.  22.  13.  I  am 
Alpha  and  Omega,  the  beginning  and  the  end.  Heb.  1.  10 — 12. 
And  thou  Lord,  in  the  beginning,  hast  laid  the  foundation  of  the 
earth ;  and  the  heavens  are  the  works  of  thy  hands.  They  shall 
perish ;  but  thou  remainest :  and  they  shall  all  wax  old  as  doth  a 
garment,  and  as  a  vesture  shall  thou  fold  them  up,  and  they  shall 
be  changed  :  but  thou  art  the  same,  and  thy  years  shall  not  fail. 
This  text  proves  the  eternal  existence,  the  creative  power,  and 
the  immutability  of  Christ.  The  omniscience  of  Christ  is  prov- 
ed by  the  following  and  similar  passages :  Rev.  2.  23.  All  the 
churches.shall  know,  that  I  am  he  which  searcheth  the  reins.  By 
reins,  in  this  passage,  is  meant  the  most  secret  operations  of  the 
soul.  John  16.  30.  Now  we  are  sure  that  thou  knowest  all 
things.  When  Peter  had  been  interrogated  three  times,  respect- 
ing his  love  to  the  Saviour,  he  replied.  Lord,  thou  knowest  all 
things,  thou  knowest  that  I  love  thee. 

In  proof  of  the  omnipresence  of  Christ,  we  read.  Mat.  18.  20. 
For  where  two  or  three  are  gathered  together  in  my  name,  there 
am  I  in  the  midst  of  them.  Mat.  28.  19,  20.  Go  ye,  therefore, 
and  teach  all  nations,  baptizing  them  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost ;  teaching  them  to  observe 


AND  THE  HOLY  GHOST.  91 

all  things  whatsoever  I  have  commanded  you :  and  lo,  I  am  with 
you  always,  even  unto  the  end  of  the  world,  Amen.  When 
Christ  was  conversing  with  Nicodemus,  a  Jewish  ruler,  face  to 
face,  he  said,  John,  3,  13.  And  no  man  hath  ascended  up  to  heav- 
en, but  he  that  came  down  from  heaven,  even  the  Son  of  man, 
which  is  in  heaven. 

The  omnipotence  of  Christ  is  declared  in  the  following  passa- 
ges :  Phil.  3.  21.  He  is  able  even  to  subdue  all  things  to  himself. 
Rom.  9.  5.  Who  is  over  all,  God  blessed  forever.  Hiacreative 
power  is  declared  in  John  1.  3.  10.  All  things  were  made  by  him 
and  without  him  was  not  any  thing  made  that  was  made.  He 
was  in  the  world,  and  the  world  was  made  by  him. 

He  is  the  preserver  and  upholder  of  the  universe.     Col.  1.   16. 
17.     All  things  were  created  by  him  and  for  him,  and  by  him  all 
things  consist.     Heb.  1.  3.  Upholding  all  things  by  the  word  of 
his  power. 

His  prerogative  to  forgive  sin,  to  raise  the  dead,  and  to  judge 
the  world,  is  expressed  in  the  following  passages  ;  Mat.  9.  2.  6. 
Son  be  of  good  cheer,  thy  sins  be  forgiven  thee.  But  that  ye 
may  know  that  the  son  of  man  hath  power  on  earth  to  forgive 
sins,  then  saith  he  to  the  sick  of  the  palsy,  arise  take  up  thy  bed, 
and  go  unto  thine  own  house. 

John  5.  28.29.  The  hour  is  coming  in  fhe  which,  all  that 
are  in  their  graves,  shall  hear  his  voice,  and  shall  come  forth. — 
2.  Cor.  5.  10,  For  we  must  all  appear  before  the  judgment 
seat  of  Christ.  But  not  only  the  names,  attributes,  and  works, 
which  are  ascribed  to  the  Father,  art)  ascribed  to  the  Son  ;  but 
the  scriptures  ascribe  to  the  Son  divino  honors.     The  same  God 


02  DEITY   OF  THE  SON 

who  denounces  as  idolatrous  and  blasphemous  any  act  of  homage, 
or  worship,  given  to  created  and  finite  beings,  has  commanded 
his  creatures  to  worship  the  Son.  John  5.  23.  That  all  men 
should  honor  the  Son,  even  as  they  honor  the  Father.  Heb.  1, 
6.  And  when  he  bringeth  his  first  begotten  into  the  world,  he 
saith,  and  let  all  the  angels  of  God  worship  him.  Rev.  5.  12f 
13.  Saying  with  a  loud  voice,  worthy  is  the  Lamb  that  was 
slain  to  receive  power,  and  riches,  and  wisdom  and  strength,  and 
honor,  and  glory,  and  blessing.  And  every  creautre  which  is  in 
heaven,  and  on  the  earth,  and  under  the  earth,  and  such  as  are 
in  the  sea,  and  all  that  are  in  them,  heard  I  saying.  Blessing,  and 
honor,  and  glory,  and  power,  be  unto  him  that  sitteth  upon  the 
throne,  and  unto  the  Lamb  forever  and  ever.  Add  to  these  tes- 
timonies of  the  deity  of  Christ,  the  insertion  of  his  name  in  the  a- 
postolical  benediction,  and  the  expressions  of  trust  and  confidence, 
which  his  followers  have  placed  in  him,  and  our  convictions  rise 
still  higher,  that  those  who  could  say  I  can  do  all  things  through 
Christ  which  strengtheneth  me  ;  in  the  name  of  Jesus  Christ  of 
Nazareth,  rise  up  and  walk ;  Lord  Jesus  receive  my  spirit ;  to 
them  that  are  sanctified  in  Christ  Jesus,  called  to  be  saints,  with 
all  that  are  in  every  place,  call  on  the  name  of  Jesus  Christ,  were 
believers  in  his  supreme  divinity.  They  could  say  to  the  world, 
at  the  name  of  Jesus  every  knee  should  bow,  of  things  in  heaven 
and  things  in  earth,  and  things  under  the  earth ;  and  that  every, 
tongue  should  confess  that  Jesus  is  Lord  to  the  glory  of  God  the 
Father.  On  the  strength  of  these  passages,  I  must  say,  that  if 
the  deity  of  the  Son  fails,  the  deity  of  the  Father  is  incapable  of 
proof. 


AND  THE  HOLT  GHOST.  93 

I  now  proceed  to  the  proof  of  the  deity  and  personality  of  tho 
Holy  Ghost.  There  are  passages  of  scripture  which  speak  of 
the  Holy  Ghost,  in  the  plain  and  unimpassioned  language  of  nar- 
ration :  and  in  these  passages,  the  names  and  attributes,  the 
works  and  worship,  ascribed  to  the  Father  and  Son,  are  also  as- 
cribed to  the  third  person  in  the  trinity.  He  is  not  spoken  of  as 
an  attribute,  nor  as  an  emanation,  neither  is  he  spoken  of  in  any 
figurative  language,  capable  of  perversion  or  evasion,  but  as 
God,  truly  divine,  and  truly  distinct  from  the  Father  and  the  Son, 
Acts  5.  3,  4.  Peter  said,  Ananias,  why  hath  Satan  filled  thine 
heart  to  lie  to  the  Holy  Ghost,  and  to  keep  back  part  of  the  price 
of  the  land  ?  Thou  hast  not  lied  unto  men,  but  unto  God.  Heb. 
3.  7.8.  Wherefore  the  Holy  Ghost  saith,to.day  if  ye  will  hear  his 
voice,  harden  not  your  hearts.  Acts  13.  2.  As  they  ministered 
to  the  Lord,  and  fasted,  the  Holy  Ghost  said,  Separate  me  Bar- 
nabas and  Saul  for  the  work  whereunto  I  have  called  them.  Acts 
10.  19, 20.  While  Peter  thought  on  the  vision,  the  Spirit  said 
unto  him,  behold  three  men  seek  thee.  Arise  therefore,  and  get 
thee  down,  and  go  with  them,  doubting  nothing ;  for  I  have  sent  i 
them.  John  16.  13.  Howbeit,  when  he,  the  Spirit  of  truth  i»  . 
come,  he  will  guide  you  into  all  truth.  John  14.  16,  17 — 26. 
And  I  will  pray  the  Father,  and  he  shall  give  you  another  Com- 
forter, that  he  may  abide  with  you  forever ;  even  the  Spirit  of 
truth,  whom  the  world  cannot  receive,  because  it  seeth  him  not, 
neither  knoweth  him,  but  ye  know  him ;  for  he  dwelleth  with  you> 
and  shall  be  in  you.  But  the  Comforter  which  is  the  Holy 
Ghost,  whom  the  Father  will  send  in  my  name,he  shall  teach  you 
all  things,  and  shall  bring  all  things  to  your  remembrance,  what. 


94'  DEITY  OF  THE    SON 

soever  I  have  said  unto  you.  We  are  now  prepared  to  judge 
whether  there  is  not  as  clear  and  marked  a  distinction  between 
the  Holy  Ghost  and  the  Father,  as  between  the  Son  and  the 
Father. 

The  Holy  Ghost  is  said  to  lead,  to  teach,  to  command,  to  com. 
mission,  to  convince  of  sin,  to  change  the  heart,  to  enlighten,  to  for- 
bid, to  sanctify,  and  to  be  invoked.  Mat.  28.  19.  Go  teach  all 
nations  baptizing  them  in  the  name  of  the  Father,  of  the  Son,  and 
of  the  Holy  Ghost.  2  Cor.  13.  14.  The  grace  of  the  Lord  Jesus 
Christ,  and  the  love  of  God,  and  the  communion  of  the  Holy 
Ghost,  be  with  you  all.  Amen.  It  is  then  sufficiently  established 
that  the  Father,  Son,  and  Holy  Ghost,  is  one  God ;  and  that 
there  is  such  a  distinction  in  the  Godhead,  as  makes  the  applica- 
tion of  the  personal  pronouns,  I,  thou,  he,  to  either  of  these  per. 
fectly  proper:  and  that  to  these  three  distinct  persons,  may  be 
applied,  separately,  or  conjointly,  the  same  names,  and  attri. 
butes,  work«  and  worship.  The  limits  of  my  plan,  will  suffer 
mc  to  present  to  the  mind  of  the  candid  inquirer  after  truth,  the 
prominent  features  of  the  subject  only,  and  point  him  to  the  ma- 
terials  of  which  he  may  build  a  house,  which  no  winds  can  shake, 
and  which  no  floods  can  overthrow.  The  views  we  entertain  of 
the  Godhead,  will  powerfully  influence  our  moral  feelings,  and 
christian  <:onduct.*  There  are  articles  of  christian  belief  which 
exert  on  us  but  a  feeble  influence.  But  our  views  of  the  source 
of  being,  the  eternal  God,  will  give  a  deep  and  lasting  complexion, 
to  the  features  of  the  soul.  They  will  direct  every  current  of 
the  affections;  and  the  magnitude  and  purity  of  the  heart,  must 
be  graduated  by  the  character  of  the  object,  in  which  it  concen. 


AND  THE  HOLY  GHOST.  95 

trates.  If  the  Son  and  the  Holy  Spirit  are  God,  it  imparts  a  val- 
ue  to  every  official  transaction  in  the  plan  of  redemptio#.  It 
gives  weight  and  dignity,  efficacy  and  commanding  influence,  to 
all  that  is  revealed  concerning  the  triune  God.  Besides,  this  ar. 
tide  of  revealed  truth,  is  the  sun  around  which  all  other  doctrines 
hang  in  clustered  excellence.  The  character  ascribed  to  God^ 
gives  complexion  to  every  doctrine  of  christian  belief.  The  doc- 
trine of  the  trinity,  is  the  foundation  of  all  that  is  sound  in  faith, 
precious  in  feeling,  and  dear  to  the  hopeful  subjects  of  a  blissful 
immortality. 

I  have  a  word  to  say  on  the  official  character  of  Christ.  He 
has  a  tripple  office :  he  sustains  the  office  of  prophet,  priest,  and 
king.  He  is  a  prophet,  for  Moses  truly  said  unto  the  fathers,  a 
prophet,  shall  the  Lord  your  God  raise  up  unto  you  of  your  breth- 
eren  like  untome  ;  him  shall  ye  hear  in  all  things  whatsoever  he 
shall  say  unto  you.  No  man  hath  seen  God  at  any  time,  the  on- 
ly begotten  Son,  who  is  in  the  bosom  of  the  Father,  he  hath  de- 
Glared  him.  God,  who  at  sundry  times,  and  in  divers  manners, 
spake  in  time  past  to  the  fathers  by  the  prophets,  hath,  in  these 
last  days  spoken  unto  us  by  his  Son,  whom  he  hath  appointed  heir 
of  all  things,  by  whom  also  he  made  the  world.  These  passages 
prove  that  Christ  as  a  prophet,  reveals  to  his  church,  by  his  word 
and  spirit,  in  divers  ways  of  administration,  the  will  of  God,  in  all 
things  concerning  their  edification  and  salvation.  On  his  priestly 
office,  the  scriptures  are  equally  explicit.  How  much  more  shall 
the  blood  of  Christ,  who  through  the  eternal  spirit  offered  himself 
without  spot  to  God,  purge  your  consciences.  So  Christ  was 
offered  to  bear  the  sins  of  many,  that  he  might  be  a  merciful  and 


99  DEITY   OF   THE  SON 

faithful  high  priest,  in  things  pertaining  to  God,  to  make  recon- 
citlati^i  for  the  sins  of  the  people.  Wherefore  he  is  able  to  save 
them  to  the  uttermost  that  come  unto  God  by  him,  seeing  he  ever 
liveth  to  make  intercession  for  them.  These  passages  prove,  that 
our  great  High  Priest  has  offered  himself  a  spotless  sacrifice  to 
God,  to  make  reconciliation  for  the  sins  of  his  people ;  and  to  of- 
fer perpetual  intercessions  for  their  salvation. 

And  in  relation  to  his  regal  office  it  is  said.  Him  hath  God  ex- 
alted with  his  right  hand,  to  be  a  prince  and  a  Saviour,  to  give 
repentance  to  Israel,  and  the  forgiveness  of  sins.  And  behold  I 
come  quickly,  and  my  reward  is  with  me,  to  give  to  every  man, 
according  as  his  work  shall  be.  For  he  must  reign,  until  he 
hath  put  all  enemies  under  his  feet.  In  flaming  fire,  taking 
vengeance  on  them  that  know  not  God,  and  obey  not  the  gospel 
of  his  Son.  Thou  shalt  break  them  with  a  rod  of  iron,  thou 
shalt  dash  them  in  pieces,  like  a  potters  vessel.  Thus  we  see 
that  Christ  assumes  his  three-fold  office ;  and  God  acknowledges! 
it  to  the  salvation  of  his  people. 

When  we  view  the  order  and  harmony  of  the  universe,  the  vast 
and  complicated  system  of  this  world,  and  the  provisions  in  na- 
ture for  the  security  and  happiness  of  man,  we  trace  them  back 
to  the  wisdom,  power,  and  goodness  of  God  the  Father.  And 
when  we  contemplate  man  as  lifting  up  his  head  from  the  dun- 
geon  of  depravity,  to  the  world  of  light,  and  as  invited  away  from 
the  scenes  of  darkness  and  despair,  to  go  and  sit  with  Christ  on 
the  right  hand  of  God,  we  contemplate  the  Saviour  as  having  cast 
up  an  highway  for  the  ransomed  of  the  Lord.  And  when  we 
contemplate  sinful  ihaa  as  leaving  his  prison,  and  arising  from 


CREATION.  97 

his  grave  of  moral  death,  to  light,  and  life,  and  love,  the  Spirit  ap- 
pears in  all  his  benign  agency  and  influence.  # 


LECTURE  Vm. 

CREATION. 
Gen.  1.  27. 

So  God  created  man  in  his  own  image ;  in  the  image  of  God  crea- 
ted he  him ;  male  and  female  created  he  them. 

The  only  authentic  record  we  have  of  the  creation,  is  given 
by  Moses,  in  the  first  chapter  of  Genesis.  This  is  very  brief. — 
I  will  give  you  the  order  of  this  work  in  a  few  words.  God  first 
brought  from  nothing  into  being  the  substances  of  which  he 
formed  all  his  material  works.  These  then  lay  in  wild  disorder 
and  confusion.  There  was  nothing  brooding  over  the  bosom  of 
chaos,  but  darkness  and  derangement.  God  then  began  to  bring 
this  confused  mass,  which  was  without  form  and  void,  into  order 
and  harmony ;  and  to  construct  a  world,  which  was  to  stand  a 
living  demonstration  of  his  infinite  wisdom,  power  and  goodness. 
The  first  day,  he  created  light.  This  light  appeared  and  disap- 
peared  periodically,  and  was  therefore  called  day :  the  interve- 
ning darkness  was  called  night. 

We  should  remember,  there  is  a  difference  between  this  light 
and  the  light  of  the  sun.  This  light  was  not  connected  with  that 
great  luminary  which  was  created  three  days  after.  This  was 
probably  a  luminous  appearance  imparted  to  the  atmosphere  for 


98  CREATION. 

the  time  being,  and  which  disappeared  on  the  creation  of  the  sun. 
The  •ork  of  the  second  day,  was  the  formation  of  the  firmanwnt. 
By  God's  creating  the  firmament  is  not  to-  be  understood,  that  the 
component  elements  did  not  then  exist ;  but  they  were  a  void,  a 
dark  abyss,  destitute  of  arrangement  and  utility :  and  even  the 
air,  here  called  firmament,  had  no  power  to  keep  the  waters  by 
pressure,  in  their  proper  places,  nor  to  raise  the  evaporating  par- 
tides  into  the  skies.  The  spirit  of  God  spread  around  the  earth, 
the  curtains  of  the  heavens ;  and  thus  furnished  an  element,  in. 
which  the  lungs  could  move,  and  in  which  all  the  various  objects 
of  the  atmosphere  could  be  accomplished.  The  firmament  sep- 
arates the  waters  in  the  clouds  from  the  waters  on  the  earth. 

The  common  theory  is,  that  there  are  three  heavens :  the  at- 
mosphere we  breathe ;  the  sensible  heavens,  or  air,  which  bounds 
our  vision;-  and  the  invisible  residence  of  God.  On  the  third  day 
God  gathered  the  waters  together  into  fountains,  lakes,  seas,  and 
oceans,  and  fixed  their  bounds.  And  the  earth  which  had  hith- 
erto been  immersed  and  fruitless,  was  now  dressed  in  all  its  vari- 
ed  beauties ;  and  received  a  constitution  to  propogate  all  its  her. 
bage  and  trees  after  their  kind.  On  the  fourth  day,  God  made 
the  sun^  moon  andstars,  to  illuminate  the  earth,  and  to  furnish 
the  inhabitants  with  signs,  seasons,  day  and  night,  means  so  im- 
portant in  the  regulation  of  all  our  transactions,  and  in  the  promo- 
tion of  order  and  happiness.  On  the  fifth  day  God  filled  the  wa^ 
ters  with  every  living  creature  that  moves  in  them ;  and  gave 
them  power  to  bring  forth  the  fowls  which  fly  in  the  midst  of 
heaven.  On  the  sixth  day  God  commanded  the  earth  to  bring 
forth  all  its  variety  of  living  creatures  and  creeping  things.    And 


CBKATION.  99 

on  this  day  he  also  created  man,  the  noblest  of  all  his  works  ; 
and  gave  him  dominion  over  all  his  creatures  in  the  lower  world 
Man  was  the  only  being  of  whom  he  could  say,  he  had  created 
■him  in  his  own  Hkeness.  He  pronounced  all  his  works  good, 
very  good.  But  by  good  he  did  not  mean  morally  good,  or  holy, 
but  fit  and  proper,  admirably  adapted  to  the  ends  for  which  they 
.were  designed.  Good,  in  the  sense  in  which  a  watch,  or  a  house, 
or  a  mill,  or  a  farm,  is  said  to  be  good  when  it  answers  all  the 
designs  and  desires  of  its  possessor.  But  before  God  had  crea- 
ted man,,  there  was  no  piece  of  workmanship  of  his  hands,  except 
angels,  which  possessed  a  particle  of  the  intelligence,,  reason, 
or  mental  and  moral  endowments  resembling  his  own  divine  na- 
ture. 

He  created  man  in  his  own  image.  To  the  material  part, 
•which  he  took  from  the  earth,  he  gave  exquisite  sensibilities ;  to 
the  body  he  gave  a  mind,  possessing  perception,  reason,  under, 
standing  and  conscience ;  and,  in  addition  to  this,  he  endowed 
man  with  a  ?oul,  capable  of  choosing  and  refusing,  of  loving  and 
hating :  and  thus  constituted  him  a  voluntary,  moral,  and  account- 
able being.  Man  thus  constituted,  has  capacities  for  discovering, 
appreciating,  and  admiring  the  blessed  character  of  his  Creator, 
Such  capacities  could  be  found  in  none  of  his  other  creatures. — 
There  was  not  a  being  on  earth,  except  man.  who  could  catch  a 
glimpse  of  the  divine  character  and  perfections^  or  form  the  least 
conception  of  any  such  being.  They  had  no  faculties  either  to 
discover  the  Godhead,  or  the  nature  and  source  of  moral  obliga- 
tions.   How  then  did  God  create  man,  or  what  is  the  meaning 

of  the  phrase,  created  man  in  his  own  image?  In  the  first  place, 

7* 


100  CREATION. 

man  resembled  God  in  his  intellectual  faculties.  He  had  rea^ 
son  and  foresight.  He  could  discover  many  of  the  laws  and  op- 
erations of  nature;  and  could  adapt  means  to  ends  according  to 
the  extent  of  his  wisdom,  which  bore  a  very  faint  resemblance 
to  that  of  him  who  is  wise  in  heart,  and  mighty  in  power.  While 
animal  creation  in  general,  were  governed  by  instincts,  appetites, 
and  inclinations,  man  could  regulate  his  desires,  and  manage  his 
interest  by  nobler  powers  of  mind.  He  is  endowed  with  nobler 
intellectual  gifts,  and  a  nearer  approximation  to  God.  It  is  true 
he  possessed  no  faculty  in  infinitude ;  but  however  humble  the 
distance  at  which  he  stood  from  his  creator,  and  however  faint 
the  resemblance  which  he  bore  to  him,  he  possessed  the  princi- 
pal  intelligence  of  this  world,  as  God  possesses  all  the  intelligence 
of  the  universe.  He  bore  the  image  of  God  also,  in  the  author- 
ity  with  which  he  was  invested.  All  his  powers  and  preroga- 
tives were  delegated,  yet  he  was  constituted  lord  and  governor  of 
this  lower  world.  All  things  were  put  under  his  feet.  It  is 
probable,  that  all  animals  obeyed  man  until  after  the  fall,  or  af. 
ter  the  flood,  from  an  intuitive  affection.  Subsequently,  they 
were  subjected  to  man  through  fear,  which  was  the  consequence 
of  sin.  By  the  fear  which  man  saw  in  animals,  after  the  aposta- 
cy,  he  might  learn,  that  by  sin,  he  had  not  only  become  odious 
to  God,  but  a  terror  to  the  subjects  of  his  own  dominion.  Man 
could  not  subject  the  tribes  of  earth  to  his  control  by  the  strength 
of  his  own  arm ;  for  his  muscular  energies  bore  no  proportion  to 
many  tribes  of  beasts.  Man's  dominion  over  the  various  animal 
tribes  was  fixed  by  a  wise  decree  of  the  Creator.  As  man  was 
created  lord  and  monarch  of  this  lower  world,  he  faintly  resem* 


CREATION.  101 

bled  him  who  has  a  just  and  underived  dominion  over  all  worlds 
and  all  creatures.  He  bears  the  image  of  the  King  of  Kings* 
and  Lord  of  Lords.  But  there  is  a  more  important  sense  in 
which  man  was  created  in  the  image  of  God.  I  refer  to  his  mor- 
al nature,  and  his  original  moral  purity.  Man  was  made  with  a 
heart  which  could  love  or  hate  God,  and  all  other  moral  beings. 
The  moral  faculty  of  man  could  discover  the  difference  between 
right  and  wrong ;  and  be  pleasantly  or  unpleasantly  affected 
with  moral  obligation ;  and  this  faculty  in  its  primeval  state  was 
pure  and  sinless.  When  Adam  came  from  the  hand  of  his  ma. 
ker  he  possessed  not  a  single  sinful  emotion  of  soul.  He  loved 
God  supremely,  and  incessantly.  He  had  no  selfishness,  no  sin. 
His  motives,  desires,  employments,  and  gratifications  were  per- 
fectly  innocent.  There  was  nothing  to  interrupt  his  communica- 
tion with  his  maker ;  not  a  cloud  to  darken  his  prospects,  nor  to 
dampen  his  joys.  He  was  as  sinless  as  an  angel,  and  as  holy  in 
his  sphere,  as  God  is  holy.  He  needed  no  change  of  heart  to  fit 
him  for  heaven.  And  yet  it  could  be  said  of  him,  that  he  was  a 
holy  man  only.  He  was  not  an  angel :  he  was  not  God.  He 
was  created  dependent  and  accountable.  In  short  he  was  a  man 
possessing  a  corporeal,  mental,  and  moral  existence,  placed  on  the 
earth,  in  the  fertile  Eden  of  Armenia.  He  was  created  a  free 
moral  agent.  Not  an  independent  agent ;  for  he  was  totally  de- 
pendent ;  and  all  his  volitions  and  actions  were  under  the  divine 
control.  But  God  gave  him  a  free  and  voluntary  existence, 
which  could  act  in  view  of  motives,  and  at  the  same  time,  he 
could  be  acted  upon  without  the  least  infringement  upon  his  free 
agency.    Though  there  may  be  no  difference  between  the  pres- 


103  CREATION. 

ent  and  primeval  state  of  man  in  point  of  freedom,  yet  we  are  not 
to  judge  of  his  former,  by  his  present  state,  since  the  fall  has  pro- 
duced an  astonishing'derangement  in  body,  mind  and  soul.  But 
in  our  present  inquiry,  Ave  are  principally  concerned  with  the 
primitive  state  of  man.  Man  originally  possessed  a  holy  nature ; 
exercised  holy  dispositions;  and  performed  only  holy  works. 
We  may  better  ascertain  the  meaning  of  the  phrase,  created 
in  the  image  of  God,  by  comparing  the  moral  attributes  of  God, 
with  the  moral  dispositions  of  Adam.  To  the  extent  of  the  lim- 
ited capacities  of  our  first  parents  in  their  state  of  innocence, 
there  was  a  perfect  harmony  between  their  designs  and  desires 
and  those  of  the  divine  being.  Theirs  were  finite ;  his  were  in- 
finite. But  in  proportion  to  his  intellectual  and  moral  capacities, 
Adam  was  as  holy  as  his  Maker.  He  loved  God  with  all  the 
heart ;  and  was  sup  remely  devoted  to  the  glory  of  the  universe, 
and  so  far  as  his  rank  and  nature  would  permit, 'he  was  exalt- 
ed and  spotless.  He  had  a  human  nature,  connected  with  a  sin- 
less soul,  but  it  was  not  degraded  and  deranged  by  sin ;  because 
it  had  never  been  employed  as  an  instrument  of  impurity. — 
Whether  the  body  of  Adam  was  constituted  mortal,  in  anticipa- 
tion  of  the  apostacy  ;  or  whether  it  would  have  been  immortal, 
had  he  maintained  his  allegiance  inviolate  vor  whether  it  would 
have  undergone  a  change  similar  to  that  which  will  be  effected 
instantaneously  on  those  who  remain  alive  on  the  earth  when 
the  last  trump  shall  be  blown,  is  uncertain.  I  think  it  plain 
from  scripture,  that  if  Adam  had  continued  in  holiness,  neither 
he,  nor  his  posterity  would  have  experienced  that  pain  and  dis. 
tress  which  are  occasioned  by  death.    Had  be  never  transgress- 


CREATIOX.  103 

ed  the  divine  law,  the  punishment  due  to  transgressors  could  not 
have  been  inflicted  on  him  ;  and  consequently  he  would  not  have 
been  subject  to  pain  or  distress.  Sin  brought  death  into  the 
world  and  all  our  woes.  The  threatening  embraced  all  the 
evils  which  ever  have  been,  or  ever  shall  be  experienced  by 
the  human  famiij-.  The  principal  difficulty  in  forming  just  con- 
ceptions of  the  primeval  state  otiiiac,-  ariRaa  frcm  the  lact,  that 
we  were  never  conversant  with  such  a  state.  Could  we  ascer- 
tain all  those  minute  changes  in  mind  and  matter,  in  material 
and  immaterial  creation,  produced  by  the  fall,  we  might  carry 
back  the  investigation,  until  we  came  to  considerable  accuracy 
on  the  subject.  But  it  is  certain  there  was  then  in  existence, 
neither  mental,  moral  nor  corporeal  infirmity ;  and  man  was 
pure  without  a  spot. 

The  earth  brought  forth  her  fruit  without  excessive  toll.  It 
required  but  a  moderate,  and  healthful  degree  of  exercise  to  cul- 
tivate it.  There  was  nothing  to  divert  the  minds  of  the  happy 
pair  from  the  service  of  God.  They  were  absorbed  in  the  will  of 
God.  He  was  all  in  all.  It  cost  them  no  labor  to  keep  their 
hearts  on  him;  and  no  tears  of  grief  and  penitence  were  mingled 
with  their  offerings.  Sorrow  and  pain  were  words  known  only 
in  imagination,  or  by  faith.  The  breath  of  the  destroyer  had 
not  wilted  a  plant  of  paradise  ;  nor  a  frown  of  God  rested  on  the 
possessions  of  man.  All  he  knew  was  pleasure ;  all  he  enjoyed 
was  blessedness.  Every  beast,  bird,  and  insect,  appeared  in  the 
attitude  of  praise ;  and  were  known  only  as  the  production  of 
infinite  benevolence.  There  was  no  fruit  of  bestial,  or  humaji 
ferocity ;  and  no  rose  of  nature  witheriDg  in  consequence  of  the 


104  CREATION. 

uisectHi  sting.  But  the  beauties  in  which  creation  dazzled,  did 
not  half  equal  the  smiles  which  rested  on  the  soul  of  man.  He, 
noblest  of  all,  enjoyed  peace  without  sorrow,  and  life  without  toil. 
There  was  added  to  the  infinite  displays  of  divine  love,  around 
paradise,  their  own  felicity,  moral,  divine,  uninterrupted  and 
complete.  This  is  man  in  his  original  state ;  i>«ifectly  holy,  per- 
fectly happy.  He  wtts  note.  Ouu,  because  he  was  created,  de- 
pendent, and  accountable.  He  was  not  an  angel,  because  he  had 
a  human  body  and  inhabited  this  lower  world.  Neither  angels 
nor  man  were  confirmed  in  holiness  at  their  creation.  They 
both  ha4^ a  period  of  probation  granted  them:  and  perhaps  the 
same  period  of  probation  assigned  them  during  which,  if  they 
persevered  in  holiness,  they  were  to  be  confirmed  in  eternal  hap- 
piness. Some  of  the  angels  probably  fell  before  Adam.  There 
is  this  difference  between  the  fall  of  man  and  the  fall  of  angels; 
While  the  fall  of  the  latter  involved  the  actual  and  personal 
transgressor  in  depravity  and  ruin  ;  the  fall  of  the  former,  en- 
tailed  sin  and  misery  on  millions  of  unhappy  sinners.  As  the 
fall  and  its  effects  are  reserved  to  the  next  discourse,  it  is  not 
necessary  to  speak  of  them  particularly  in  this  place.  There 
are  several  considerations  connected  with  the  original  state  of 
man,  which  I  have  not  mentioned.  I  have  said  that  Adam  was 
a  free  moral  agent,  possessed  of  power  to  obey,  and  power  to 
disobey.  He  had  probably  been  made  acquainted  with  the  con- 
sequence  of  disobedience,  in  the  case  of  fallen  angels  and  with 
the  intended  attack  on  his  allegience  to  his  creator-  He  must 
have  known  all  that  could  be  known  without  actual  experience  of 
the  effects  of  disobedience  and  sin.    But  all  this,  and  the  still  mor« 


CREATION.  105 

powerful  security  which  communion  with  God  affords,  did  not 
banish  the  fell  destroyer  from  his  happy  empire-  But  one  thing 
is  certain:  A^m  needed  no  evidence  of  the  goodness  of  God,— 
It  would  have  been  easy  to  prove  his  goodness,  if  we  had  seen 
the  happy  adaptation  of  all  the  parts  of  a  machine  so  vast,  so  cu- 
rious and  complicated  as  this  world  presented  to  view,  before  a 
chord  was  struck,  or  a  note  of  divine  love  was  heard.  The  eye 
could  view  not  merely  this  adaptation  to  make  the  highest  ex- 
pression  of  divine  goodness  ;  not  merely  a  world  in  the  attitudo 
and  hope  of  receiving  the  happy  pair, — the  sun  had  but  just  com- 
menced his  course  ;  the  wheels  of  nature  had  but  just  began 
their  motion,  when  the  first  breeze  which  was  wafted  over  the 
earth,  was  laden  with  the  songs  of  Paradise.  To  the  upper  heav- 
ens God  added  the  lower  paradise.  The  whole  creation  now 
stood  forth  in  testimony  of  the  excellence  of  him  whose  goodness 
fills  the  earth.  So  that  the  prime  angel  who  holds  the  trump  of 
God,  could  stand  in  the  midst  of  the  earth  and  say,  The  earth, 
O  Lord,  is  thine  and  the  fullness  thereof.  Every  objection  which 
is  brought  against  the  goodness  of  God,  is  drawn  from  sources 
which  did  not  exist  when  this  world  came  from  the  hand  of  its  cre- 
ator. Sources  which  can  be  traced  only  to  the  forbidden,  and 
guilty  ravages  of  sin.  I  do  not  present  this  world  to  you  marred, 
and  defaced  as  it  now  is,  by  the  monster  vice;  thougli  even  now 
the  lineaments  of  its  high  origin  are  not  totally  defaced.  But  I 
would  place  before  your  minds,  a  world  unblemished  by  sin,  in  all 
its  primeval  splendor;  and  man  in  spotless  garments,  enthroned 
in  innocence,  with  a  joyful,  happy,  and  painless  world  at  his  feet ; 
and  in  the  midst  of  this  parade,  God,  andangels  dwell.    Such  was 


106  THE   DIVINE   LAW. 

this  world,  a  stranger  to  sorrow,  sin,  and  death,  when  it  came  from 
the  hand  of  its  Maker.  Every  object  bore  the  impress  of  his  in- 
finite excellence ;  and  such  would  it  now  be,  had  nn#i  been  true, 
and  Satan,  that  arch  deceiver,  been  driven  from  Eden's  pale. 


liJECTlJRE  IX* 

THE  DIVINE  LAW. 

Mat.  22.  37-40. 

Jesus  said  unto  him,  thou  shalt  love  the  Lord  thy  God  witTi  all  thy 
heart,  and  with  all  thy  soul,  and  with  all  thy  mind.'  This  is- the  first 
and  great  commandment.  And  the  second  is  like  unto  it;  thou  shalt 
love  thy  neighbour  as  thyself.  On  these  two  commandments,  hang  all 
the  law  and  the  prophets. 

If -man  is  possessed  of  reason,  judgment,  intelligence,  and  mor- 
al affections;  if  he  acts  in  view  of  motives,  and  is  voluntary  in 
his  choices,  then  he  is  dependent  and  accountable.  And  if  he  is 
dependent  and  accountable  he  is  under  law.  The  promulgation 
of  law  is  only  the  developement  of  obligations  which  arise  from 
the  relation  of  beings.  If  God  created  and  supports  man,  he  is 
under  the  government  of  God.  Moral  government  is  a  govern, 
ernment  which  takes  cognizance  of  moral  actions.  A  perfect 
moral  government,  is  a  government  in  which  moral  conduct  is 
treated  according  to  its  merits  and  demerits.  Such  is  the  di- 
vine  government.  Man  is  an  intelligent,  dependent,  moral,  and 
accountable  being ;  and  therefore  the  proper  subject  of  law.  The 
law  which  man  is  bound  to  obey,  may  be  written,  either  on  a 


THE    DIVINE   LAW.  107 

faculty  of  the  mind,  or  on  tables  of  stone.  The  law  of  God  is 
summarily  comprehended  in  the  law  of  the  ten  comntiandraents. 
God  has  given  several  laws  to  his  creatures.  He  gave  one  law 
to  Adam,  forbidding  him  to  eat  of  the  tree  of  knowledge  of  good 
and  evil.  He  gave  him  another  law.  requiring  him  to  keep  the 
Sabbath.  He  gave  him  another,  requiring  him  to  offer  sac- 
rifices.  He  gave  a  law  to  Noah,  forbidding  him  to  murder.  He 
afterwards  gave  a  code  of  law  to  the  Israelites,  comprising  the 
moral,  ceremonial,  and  civil  laws.  The  moral,  or  divine  law,  is 
the  one  mentioned  in  the  text,  and  is  the  one  in  which  we  are 
most  deeply  interested. 

It  will  be  the  object  of  this  discourse  to  shew  the  perfection 
and  excellence  of  the  divine  law. 

To  form  clear  and  consistent  views  of  the  divine  law,  it  iS'  ne- 
cessary to  consider  the  character  of  the  lawgiver,  the  character 
of  those  to  whom  the  law  is  given,  and  the  relations  which  sub- 
sist between  the  lawgiver  and  his  subjects. 

If  the  law  of  God  is  arbitrary,  laying  claims  en  his  creatures 
which  nothing  in  the  nature  of  the  case,  can  justify,  its  justice 
and  excellence  may  be  called  in  question. 

But  if  its  requisitions  grow  out  of  the  relation  which  man  bears 
to  his  Maker,  and  which  man  bears  to  his  fellow  man,  its  claims 
are  just  and  reasonable. 

God  is  the  creator,  the  u|)holder,  and  the  constant  friend  of 
mankind. 

Man  is  a  dependent  and  accountable  creature,  The  relation 
he  bears  to  God,  is  that  of  a  creature  to  a  creator,  that  of  a  child 
to  a  parent. 


108^  THE    DIVINE    law; 

These  positions  establish  the  claims  of  the  law.  If  there  had 
been  no  law  given,  man  would  have  been  under  obligations  to 
render  precisely  the  same  homage  and  obedience  which  the 
law  requires.  The  law  has  imposed  no  new  duties  oa  man- 
kind. 

These  obligations  existed  antecedently  to  the  promulgation  of 
the  law;  for  the  claims  of  the  law  are  founded  on  the  relation 
of  beings.  Adam  was  bound  to  obey  the  law.  Moses  was 
bound  to  obey  it,  before  it  was  delivered  to  him  on  Mount  Sinai. 
And  wherever  there  can  be  found  a  being,  sustaining  the  same 
reUtion  to  another  being  that  man  sustains  to  his  Maker,  there 
are  obligations  of  the  same  nature  and  extent,  as  those  which  the 
law  imposes.  There  is  something  in  the  very  constitution  of 
man,  that  acknowledges  the  justice  of  the  divine  requisitions. — 
Man  has  a  moral  nature,  or  a  conscience,  a  disposition  to  ap- 
prove of  that  which  is  right,  and  condemn  that  which  is  wrong. — 
This  moral  nature  admits  the  claims  which  the  law  makes  on 
him.  It  makes  the  same  distinction  between  virtue  and  vice 
that  the  law  requires.  The  sum  of  the  law,  is  to  love  God  su. 
^remely  and  our  neighbor  as  ourselves.  Is  this  unreasonable? 
■God  is  the  author  and  supporter  of  our  existence  and  the  source 
of  all  our  happiness. 

Our  neighbor  is  endowed  with  the  same  faculties,  sustains  the 
same  relations  to  God  and  possesses  the  same  importance  in  the 
scale  of  being  with  ourselves.  His  happiness  is  as  valuable  to 
the  universe,  and  as  dear  to  himself  as  our  own.  We  are  not 
bound  to  love  God  nor  our  neighbor  merely  because  God  has 
commanded  it,  but  because  the  very  constitution  and  relation  of 


THE   DIVINE   LAW.  109 

beings  demand  it.  Is  the  child  bound  to  love  and  respect  his  pa- 
rents merely  because  they  require  this  love  and  respect  ? 

Ib  there  not  something  in  the  very  relation  of  children  to  pa. 
rents,  on  which  these  claims  to  love  and  respect  are  founded  ? 
The  law,  then,  is  perfectly  reasonable  in  its  claims.  It  is  just 
what  it  should  be,  just  what  it  must  be.  It  grows  out  of  the  re- 
lation of  beings. 

The  law,  then,  is  a  transcript  of  the  divine  character ;  a  por. 
trait  of  his  perfections;  nothing  but  an  expression  of  his  benev- 
olence  to  man.  It  commands  man  to  seek  the  highest  and  most 
durable  happiness.  It  commands  him  to  seek  it  in  the  only  pos. 
sible  way  he  can  obtain  it.  Any  change  in  the  nature  and  ex- 
tent  of  its  requisitions,  would  render  it  unworthy  of  God,  and  un- 
fit for  man.  Th«  law  of  the  Lord  is  perfect,  converting  the 
soul. 

The  view  we  have  taken  of  the  subject,  leads  me  to  remark. 

1.  That  the  law  is  immutable. 

If  the  law  is  founded  on  the  relations  of  beings,  if  it  recognises 
nothing  more  than  those  relations,  and  the  claims  which  such 
relations  create,  there  can  be  no  change  in  those  claims  until 
there  is  a  change  in  those  relations,  and  there  can  be  no  change 
in  those  relations  until  there  is  a  change  in  the  constitution  of 
things,  and  in  the  characters  and  relations  of  beings.  So  long 
as  the  character  of  God,  and  the  character  and  relations  of  man 
remain  the  same,  the  claims  of  the  law  will  remain  the  same. 

If  the  law  were  arbitrary,  it  might  be  changed  at  the  pleas- 
ure of  the  lawgiver,  because  it  would  be  founded  on  the  will  of  the 
lawgiver.    But  the  law  of  God  has  its  foundation,  not  merely 


110  THE   DIVINE   LAW. 

in  the  will  of  the  lawgiver,  but  in  the  constitution  of  things. 

Has  the  charactei  of  God  been  changed  ?  Have  the  charac« 
ter  and.  condition  of  man  been  changed,  in  any  of  those  relations 
on  which  the  law  grounds  its  claims  ?  If  not,  the  law  is  the  same; 
imnwtable.  It  may  be  said,  there  was  an  abatement  of  its  strict- 
ness after  the  apostacy;  that  the  apostacy  changed  the  human 
character,  and  therefore  rendered  such  an  abatement  necessary^ 
But,-I  ask,  when  was  the  law  given?. before,  or  after  the  aposta- 
cy 1  The  law  was  given  more  than  two  thousand  years  after- 
wards. And  was  it  a  developement  of  the  -relations  and  duties 
which  then  existed,  or  of  those  which  had  existed  before  the  fall  ? 
Were  its  claims  laid  on  man  in  his  present  state,  or  in  some  pre- 
vious one?  The  apostacy  did  not  render  man  less  dependent, 
less  accountable,  or  less  a  subject  of  God's-fnoral  government. 

The  apostacy  did,  it  is  true,  strip  man  of  his  purity  and  bliss^ 
Jbut  it  did  not  at  all  destroy  those  relations  on  which- the  law 
founds  its  claims. 

They  remain  in  full  force.  Does  an  offence  against  Gfod,  or 
•ten  thousand  offences  against  him,  abrogate  our  obligations  to 
love  him?  Will  any  man's  conscience  permit  him  to  plead  his 
guilt  as  an  excuse  for  sin?  If  iiot,  then  the  very  constitution  of 
the  human  mind  appisoves  the  claims  of  the  divine  law.  It  h 
true,  the  will  of  God  produced  the  constitution  and  relation  of 
things,  and  his  will  gave  the  laws  founded  on  these  relations. 

But  we  have  other  testimony  that  the  law  is  immutable. 

Everyman  feels  in  his  own  breast  that  his  .highest  happiness 
consists  in  compliance  with  the  claims  of  the  law,  in  an  approxima- 
tion to  those  beings,  who  are  perfect  in  their  obedience  and  worship. 


THE   DIVINE  iAAV.  IH 

Every  attempt  to  obtain  substantial  happiness  in  any  other 
way  is  fruitless.  The  reason  is-obvious,  the  very  constitution  of 
beings  recognises  no  road  to  happiness  except  that  which  the  law 
points  out.  The  only  terms  that  can  be  proposed,  are  to  love 
God  with  all  the  heart  and  our  neighbours  as  ourselves. 

We  are  assured  then.that  none  of  those  relations  on  which  the 
law  founds  its  claims  are  changed,  and  that  every  endeavor  to 
become  happy,  which  does  not  recognise  the  law,  is  violence  of. 
fered  to  the  constitution  of  beings.  The  law  is  therefore  immu. 
table. 

2.  The  law  is  good. 

The  excellence  of  a  law  is  to  be  determined  by  its  tendency 
^o  promote  happiness,  and  prevent  misery,  to  promote  virtue,  and 
fiuppress  vice.. 

That  regard  to  the  happiness  of  his  creatures,  which  God  has 
manifested  in  the  works  of  creation  and  providence,  furnishes 
an  assurance  that  a  law  proceeding  from  him  must  be  good.  But 
in  the  case  before  us,  we  are  not  called  to  the  exercise  of  faith, 
jor  to  believe  a  truth  inexplicable  and.  incomprehensible ;  the  law 
is-presented  to  us  not  merely  on- the  authority  of  the  law-giver. 
It  invites. to  examination.  The  reasons  of  its  existence  and  re- 
quisitions-are plain,  and  intelligUjle  to  every  candid  enquirer; 

It  requires  men  to  cultivate  those  affections,  and  pursue  that 
course  of  conduct,  wl>ich  would  result  in  their  highest  happiness. 
It  is  reasonable  that  man  should  love  God  and  his  neighbor,  if  it 
is  reasonable   man  should  be  happy. 

With  his  present  constitution  it  is  the  only  way  he  can  be 
happy.     A   law  then  which  brings  into  view   those  relations, 


112  THE   DIFINE   LAW. 

which  really  exist,  and  enforces  those  duties  which  are  absolute* 
\y  essential  to  the  peace  and  welfare  of  the  world,  cannot  but 
be  good. 

Such  is  the  divine  law.  It  is  good  because  it  imposes  no  ob- 
ligations  incompatible  with  the  highest  happiness  which  we  are 
capable  of  enjoying.  What  does  the  law  demand  ?  It  demands 
that  purity  in  affection  and  life,  which  would  diffuse  tranquility 
and  bliss  through  the  universe.  It  enjoins  precepts  calculated  to 
promote  the  highest  felicity  of  the  world.  Imagine  for  a  mo- 
ment a  community  or  a  world  influenced  at  all  times,  by  piety 
towards  God,  and  by  benevolence  towards  man ;  see  love  to  God 
leading  them  on  in  the  pursuit  of  the  highest  happiness  of  the 
universe,  guarding  them  against  every  infringement  on  the  rights 
of  their  fellow  creatures,  and  then  say  would  not  this  be  a  happy 
world?  How  would  this  empire  of  holiness  rise,  and  spread  its 
blessings  and  triumph,  until  it  had  chased  away  the  vile  passions 
which  have  agitated,  and  the  crimes  which  have  polluted  the 
world.  But  all  this  happy  state  of  things  the  law  tends  to  pro- 
duce. Were  its  commands  duly  regarded  we  should  see  selfish- 
ness and  pride,  and  fraud  and  violence  cease,  and  this  world  be- 
come the  abode  of  justice  and  condescension  and  love.  Friend- 
ship and  piety  would  beam  from  every  countenance,  and  devo- 
tion would  ascend  from  the  hearts  of  an  obedient  world.  In  such 
a  world,  God  could  look  down  with  complacency ;  and  in  such  a 
throng  angels  could  mingle  their  kindred  raptures.  Such  is  the 
state  of  things  the  law  has  a  tendency  to  produce. 

Is  not  the  law  good  ?  Is  not  that  law  good  which  would  raise 
man   from  his  degradation  and  assimilate  him  to  his  maker ; 


THE   DIVINE   LAW.  118 

which  would  attach  him  to  the  throne  of  the  Eternal  and  to  the 
dearest  interests  of  the  universe?  the  law  is  holy,  and  the  com- 
mandraent  is  holy,  just  and  good. 

The  whole  scheme  of  salvation  by  a  redeemer,  testifies  that 
the  law  is  good.  What  else  is  the  gospel,  than  an  expedient  pro. 
vided  by  God,  to  raise  man  to  that  perfection  and  happiness 
which  the  law  has  a  tendency  to  promote?  The  gospel  sane 
tions  its  excellence.  The  gospel  differs  it  is  true,  from  the  law 
but  not  in  the  perfection  it  requires,  not  in  the  object  it  would 
promote,  viz.  the  restoration  of  man  to  purity  and  happiness,  but 
it  differs  in  the  provision  it  makes  for  the  pardon  of  the  guilty.— 
The  law  is  good.  It  is  an  expression  of  divine  benevolence,  U 
has  a  tendency  to  promote  the  highest  happiness  of  the  universe ; 
and  the  gospel  is  nothing  more  than  an  expedient  to  maintain  its 
honor. 

3.  The  penalty  of  the  law  is  just.  Some  penalty  is  essential 
to  the  existence  of  a  law.  Remove  the  penalty  from  a  law,  and 
it  becomes  advice.  God  might  request  his  creatures  to  be  obedi- 
ent,  but  if  he  did  not  threaten  to  punish  disobedience,  it  would  be 
nothing  more  than  advice.  We  can  form  no  conception  of  any 
Jaw,  either  civil  or  divine,  without  a  penalty.  It  is  penalty  that 
sanctions  it,  that  giv^es  it  existence  as  law,  or  penalty  is  an  es- 
sential appendage  to  law. 

The  law  of  God  then  must  have  a  penalty  annexed  to  it— 
What  is  this  penalty  ? 

What   is  the  punishment  the  sinner  deserves,  and  wherein 

does  its  justice  consist?    The  penalty  is  everlasting  exclusion 

from  happiness,  and  everlasting  confinement  in  misery.    Is  this 

8 


114  THE   DIVINE   LAW. 

penalty  just?  That  penalty  is  just  which  is  exactly  adapted  to 
the  demerit  of  the  crime,  which  punishes  the  criminal  just  as 
much  as  he  deserves  and  no  more.  Sin  alienates  the  heart  of 
man  from  God ;  and  its  direct  tendency  is  to  strengthen  the  alien- 
ation. And  if  it  makes  a  man  an  enemy  to  God,  is  there  anything 
in  the  exercise  of  it,  calculated  to  diminish  that  enmity?  If  sin 
grows  stronger  and  stronger  every  moment  of  its  existence,  when  - 
will  the  sinner  be  less  deserving  of  punishment?  Sin  tramples 
on  all  those  sacred  obligations,  which  the  relation  of  beings  im- 
poses;  and  tends  to  spread  division  and  discord  through  the  uni- 
verse. We  are  not  to  judge  of  the  guilt  of  the  sinner  from  the 
mischief  which  he  actually  effects.but  from  the  mischief  he  would 
effect  if  uncontrolled.  How  do  you  ascertain  the  degree  of  guilt 
in  any  given  case?  by  the  act,  or  by  the  disposition? 

Is  there  no  criminality  in  an  attempt  to  commit  murder,  though 
the  attempt  should  not  be  successful?  And  how  is  the  degree  of 
guilt  to  be  determined?  By  the  dispositions  and  designs  of  the 
heart,  or  by  the  degree  of  success  in  accomplishing  these  de- 
signs? When  we  are  told  that  the  carnal  mind  is  enmity  against 
God ;  that  it  is  not  subject  to  his  law,  neither  indeed  can  be,  are 
we  to  determine  the  degree  of  its  guilt  from  the  evil  it  effects,  or 
from  the  evils  it  would  effect,  if  unrestrained  and  invested  with 
sufficient  power?  Sin  is  opposed  to  the  holiness  of  God  and  the 
holiness  of  other  beings,  and  to  the  happiness  of  the  universe,  and 
if  possessed  of  power  it  would  not  rest  urftil  every  act  of  loyalty 
to  the  King  of  heaven  ceased,  and  all  holiness  and  happiness 
were  banished  from  the  universe.  It  is  true,  the  sinner  will  never 
effect  his   purpose ;  not,  however,  because  he  has  no  disposition 


THE   DIVINE   LAW.  116 

to  do  it,  but  because   God  reigns,  and  governs,  and  bounds  his 
disposition. 

And  is  it  not  just  in  God  to  arrest  this  destroyer  of  human  hap. 
piness,  and  confine  him  in  eternal  chains?  Would  God  mani- 
fest a  suitable  concern  for  the  universe,  if  he  were  to  let  sin  go 
unpunished?  God  is  not  an  iule  spectator  of  the  conduct  of  his 
creatures. 

I  have  said  that  penalty  is  essential  to  the  existence  of  a 
law,  and  that  that  penalty  is  just  which  is  exactly  adapted  to  the 
demerit  of  the  crime;  that  punishes  the  sinner  just  as  much  as  he 
deserves,  and  no  more.  It  is  obvious  that  the  guilt  of  the  sin- 
ner must  be  ascertained  by  the  evil  he  has  a  disposition  to  effect, 
and  not  by  the  evil  he  actually  effects.  The  sinner  has  a  dispo- 
sition  at  heart,  to  put  every  being  in  the  universe  in  misery,  and 
not  only  to  confine  him  in  misery,  but  to  retain  him  there  forev- 
er. Now,  what  is  the  punishment  that  ought  to  be  inflicted  on  a 
being  that  is  disposed  to  spread  universal  and  endless  misery  ? 

This  leads  me  to  remark, 
f  4.  On  the  impropriety  of  those  harsh  representations,  which 
are  given  of  divine  justice.  Every  representation  of  the  divine 
character  and  conduct,  should  be  in  accordance  with  his  spotless 
and  glorious  perfections.  God  is  not  a  tyrant ;  hard-hearted  and 
cruel.  Compassion,  everlasting  compassion,  beams  from  his 
throne.  And  when  he  sends  the  sinner  to  hell,  he  is  not  less 
lovely  and  compassionate,  than  when  he  receives  the  saint  to 
heaven.  What  is  divine  justice?.  Is  it  revenge  or  cruelty?  Far 
from  it.     It  is  an  expression  of  his  love  to  his  own  glory  and  to 

liis  church.     God  is  accomplishing  his  designs  of  love  to  the 

8* 


116  THE   DIVINE   LAW. 

world.  The  sinner  opposes  these  designs.  God  removes  him 
out  of  the  way.  This  is  divine  justice.  I  repeat  it,  God  is  seek- 
ing the  happiness  of  the  universe.  This  is  the  object  of  his  pur- 
poses and  councils ;  and  the  man  who  opposes  his  designs  must 
be  destroyed.  The  reason  why  God  destroys  the  sinner,  by 
plunging  him  down  to  perdition,  Is  not  to  gratify  a  revengeful  dis- 
position, but  to  secure  his  own  glory  and  the  glory  of  the  church. 
Do  you  consider  that  prince  cruel,  who  punishes  a  mob,  not 
because  he  delights  in  the  sufferings  of  the  mob,  in  itself  consid- 
ered, but  because  he  loves  the  peace  and  tranquility  of  his  peo- 
ple? Is  it  not  an  expression  of  his  love  and  regard  for  the  rights 
and  happiness  of  his  people  ?  Would  he  not  be  deficient  in  con- 
cern for  the  highest  interests  of  his  subjects,  if  he  were  not  to 
punisll  rebellion?  But  if  he  punish  these  rebels,  it  will  be  an  act 
of  justice;  and  who  in  the  nation  can  impeach  such  justice? 
None  but  those  whose  interests  and  persons  are  likely  to  suffer 
by  it.  I  ask  then,  if,  viewing  the  justice  of  God  in  this  light,  it  is 
not  as  lovely  as  his  mercy  ? 

Are  not  his  justice  and  mercy  directed  to  the  attainment  of  the 
same  object?  It  is  love  that  leads  God  to  punish  the  sinner.  If 
he  withholds  punishment,  he  neglects  the  highest  happiness  of 
the  universe.  For,  I  repeat  it,  the  sinner  is  opposed  to  the  high, 
est  happiness  of  the  universe  ;  and  if,  when  the  highest  happi. 
ness  of  the  universe  is  at  stake,  God  should  treat  him  in  the  same 
manner  he  does  his  friends,  he  would  neglect  to  maintain  his  own 
honor,  and  to  support  the  cause  of  virtue. 

We  see,  then,  that  the  sentence  of  eternal  misery  is  perfectly 
consistent  with  the  love  and  benevolence  of  God.    It  is  an  ex- 


THE    DIVINE    LAW.  117 

pression  of  love  to  all  holy  beings,  by  confining  their  enemies  and 
setting  bounds  to  their  wrath  and  malice.  God  can  look  down 
on  those  miserable  spirits  now  in  perdition,  and  say,  I  have  no 
pleasure  in  your  deaih,  in  itself  considered.  It  was  love  to  the 
peace  and  happiness  of  my  kingdom,  that  led  me  to  confine  you 
there.  O  that  you  had  been  wise ;  that  you  had  understood  ; 
that  you  had  sought  my  ways !  , 

And  now,  will  you  charge  me  with  making  God  a  cruel  and 
malignant  being  ?  Why  does  God  confine  apostate  angels  ?  Love 
to  the  peace  and  happiness  of  heaven  requires  it.  Why  does 
God  punish  the  finally  impenitent  ?  Loye  to  the  church  and  to 
the  best  interests  of  the  world,  requires  it. 

6.  This  leads  me  to  remark,  that  those  systems  of  religion 
which  do  not  recognise  the  law,  are  essentially  defective.  They 
are  defective,  because  they  leave  out  of  sight  the  duty  and  dan- 
ger  of  mankind.  By  the  law  we  obtain  a  knowledge  of  the  di- 
vine  character.  Without  a  knowledge  of  the  law,  there  can  be 
no  true  knowledge  of  God  as  the  creator  and  supreme  ruler  of 
the  universe.  Without  a  knowledge  of  the  law,  we  can  have  no 
true  knowledge  of  the  human  character,  of  the  odiousness  of  sin, 
or  of  the  necessity  of  salvation  by  a  Redeemer.  A  correct 
knowledge  of  God  is  the  foundation  of  all  genuine  religion.  The 
l;iw  gives  us  this  knowledge.  It  exhibits  the  divine  character 
and  prerogatives  in  their  true  light,  and  distinguishes  the  religion 
of  the  Bible  from  all  the  systems  of  error  ^nd  imposture  which 
have  been  palmed  on  the  world. 

It  is  the  duty  of  ministers  to  preach  the  law  plainly  and  faith- 
fully ;  and  it  is  the  duty  of  people  to  hear  it  with  candor  and  im- 


118  THE    DIVINE    LAW. 

partiality.  That  minister,  who  neglects  to  exhibit  the  claims  of 
the  law,  will  forever  blind  and  perplex  his  hearers,  and  keep 
them  in  ignorance  of  the  perfection  of  God,  and  of  the  nature  and 
extent  of  their  sinfulness.  They  will  sleep  on  in  carnal  security 
unmoved  by  the  dangers  which  threaten,  and  the  mercy  which 
invites.  God  has  made  us  moral  agents,  and  governs  us  by  mo- 
tives.    The  law  presents  these  motives. 

It  has  strewed  the  path  of  the  obedient  with  the  richest  rewards. 
But  around  the  path  of  the  transgressor,  the  lightnings  flash  and 
the  thunders  roar.  He  may  pass  on  in  his  course,  thoughtless 
and  secure,  but  it  ends  in  perdition. 

The  servant  of  Christ  must  not  conceal  these  dangers.  How- 
ever  painful  the  disclosure  may  be  to  his  hearers,  he  must  re. 
move  their  ignorance,  tear  off  the  mask  of  self-deception,  and  ex- 
pose the  delusion. 

If  mankind  will  go  down  to  ruin,  they  ought  to  know  that  they 
do  it  willingly,  and  wilfully ;  in  actual  violation  of  the  demands 
of  the  law,  and  in  opposition  to  the  remonstrances  of  their  own 
consciences.  And  why  should  a  people  wish  to  employ  a  minis- 
ter  to  deceive  them— to  destroy  their  souls  ?  Why  wish  those  ob- 
ligations and  dangers,  which  give  pain,  to  be  concealed  until  the 
light  of  eternity  shall  burst  on  their  minds? 

6.  We  see  the  reason,  why  those  who  never  preach  the  law, 
never  witness  revivals.  Those  preachers  who  contend  that  the 
benevolence  of  God,  and  the  mercy  of  the  gospel,  are  the  most 
convincing,  and  indeed  the  only  proper  subjects  of  religious  dis- 
cussion,  must  be  ignorant  of  the  philosophy  of  the  human  mind, 
and  still   more  ignorant  of  the  philosophy  of  the  human  heart. 


THE    DIVINE   LAW.  119 

Hope  and  fear,  are  the  two  grand  avenues  to  the  heart.  If  you 
excite  fear,  or  raise  hope,  the  man  will  act.  But  there  is  in  the 
unregenerate  heart,  no  foundation  upon  which  motives  of  love  can 
operate.  I  grant  that  motives  of  love  will  influence  a  heart  filled 
with  love  to  God.  Such  a  heart  can  appreciate  the  love  of  God, 
and  the  mercy  of  the  Saviour.  But  the  carnal  heart  has  never 
discovered  the  beauties  of  divine  benevolence,  and  redeeming  love. 
For  the  natural  heart  discerneth  not  the  things  of  the  spirit,  for 
they  are  foolishness  to  him,  neither  can  he  know  them,  becaus» 
they  are  spiritually  discerned.  The  natural  heart  is  the  seat  of 
fear.  There  is  some  foundation  upon  which  motives  of  terror 
may  operate.  It  is  true  the  goodness  of  God  displayed  in  crea- 
tion, and  redemption,  has  subdued  the  hearts  of  many  sinners  j 
but  it  did  it  by  turning  their  thoughts  on  themselves,  to  view  their 
ingratitude,  and  guilt,  and  danger;  and  this  is  equally  the  work, 
of  the  law  on  the  heart.  If  terror  ought  not  to  be  held  up  to 
mankind,  why  have  our  legislators  never  learned,  that  a  sheet 
written  on  the  utility,  consistency,  and  importance  of  a  law, 
would  more  effectually  secure  the  obedience  and  virtuous  con- 
duct of  our  citizens,  than  the  multitude  of  penalties  which  are  ap- 
pended to  our  laws?  And  why  did  Paul  confess,  that  the  law  was 
a  school. master  to  lead  him  to  Christ?  It  is  the  law  which  makes 
us  feel  our  guilt,  and  our  need  of  a  saviour;  and  leads  us  to  the 
humble  inquiry,  what  must  we  do  to  be  saved?  God  be  merciful 
to  me  a  sinner,  will  never  be  heard  where  the  law  is  not  known, 
and  where  its  claims  are  not  felt.  Paul,  teaches  us  that,  without 
the  knowledge  of  the  law,  there  is  no  knowledge  of  sin.  You  can 
no  more  reach  the  heart  of  the  sinner  with  offers  and  mercy,  thaa 


120  THE    DIVINE   LAW. 

you  can  reach  the  heart  of  the  true  patriot  with  bribes.  His 
fears  must  be  excited.  The  law  must  be  preached.  Besides 
there  is  another  irresistible  argument  in  support  of  the  sentiment, 
that  the  law  should  be  preached.  The  Saviour  always  preached 
the  law.  To  the  lawyer  who  tempted  him,  and  asked  him  which 
is  the  great  commandment  in  the  law,  he  said,  Thou  shah  love 
the  Lord  thy  God,  with  all  thy  heart,  and  with  all  thy  soul,  and 
with  all  thy  mind.  To  the  youth  who  anxiously  inquired  of  him 
what  good  thing  he  should  do  that  he  might  inherit  eternal  life, 
Christ  said,  thou  knowest  the  commandments.  That  is,  thou 
knowest  what  the  law  requires.  And  to  the  lawyer  who  asked 
him,  Master,  what  shall  I  do  to  inherit  eternal  life,  he  said,  what 
is  written  in  the  law  ?  How  readest  thou  ?  and  when  the  lawyer 
had  given  a  summary  of  the  law,  Christ  said  unto  him,  this  do, 
and  thou  shalt  live.  He  said  I  came  not  to  destroy  the  law,  or 
the  prophets.  Christ  not  only  preached  the  law,  but  he  obeyed 
it :  and  we  have  his  example  in  justification  of  preaching  the 
law,  and  of  adopting  it  as  a  rule  of  life.  In  addition  to  this,  we 
have  the  examples  of  the  apostles.  The  law  taught  Paul  the  ne- 
cessity of  regeneration,  and  led  him  to  Christ.  After  his  conver- 
sion, the  law  taught  him  the  nature  and  extent  of  his  obedience. 
Are  we  bound  to  follow  the  example  of  Christ,  then  we  are  bound 
to  obey  the  law.  He  who  perfectly  obeys  the  law,  and  he  who 
perfectly  follows  Christ,  are  perfectly  alike.  And  if  this  law  was 
fit  for  Adam,  in  his  primeval  state,  and  for  angels  in  heaven,  and 
is  founded  in  the  fitness  of  things,  it  is  fit  that  it  should  be  the  cri- 
terion of  moral  character,  both  in  saints  and  sinners. 


LECTURE  X. 

APOSTACY. 

Gen.  3.  6. 

And  when  the  woman  saw  that  the  tree  was  good  for  food,  and  that  it 
was  pleasant  to  the  eyes,  and  a  tree  to  be  desired  to  malie  one  wise,  she 
took  of  the  fruit  thereof  and  did  eat;  and  gave  also  to  her  husband  with 
bcr,  and  he  did  eat. 

The  fall  of  man  is  a  subject  on  which,  much  time,  talent  and 
ingenuity  have  been  employed.  And  while  it  is  fraught  with  in- 
tricacies,  it  is  very  plain  when  considered  as  a  narration,  or  mere 
matter  of  fact.  Man  was  innocent ;  and  he  became  guilty  :  he 
was  holy ;  and  he  became  depraved.  This  then  considered  as 
a  mere  matter  of  fact,  is  as  plain  as  possible;  and  is  capable  of 
demonstrative  proof.  But  when  the  manner  of  his  fall  is  taken 
into  considerntion,  a  wide  field  is  open  for  the  play  of  imagination 
and  the  speculation  of  fancy.  It  is  the  general  opinion,  that  sin 
had  its  origin  in  heaven,  in  the  breasts  of  aspiring  angels.  And 
while  some  suppose  that  it  arose  among  the  lower  ranks  of  celes- 
tial intelligences,  who  proudly  and  ambitiously  aspired  to  higher 
honour  and  dignity  than  those  which  their  Creator  had  assigned 
them ;  others  think  it  arose  from  a  desire  to  wrest  from  the  Son 
of  God  the  glory  of  his  embassy,  when  the  question  was  asked  in 
heaven,  who  shall  be  commissioned  to  save  man  ?  But  how  sin 
could  spring  into  being  among  a  class  of  beings  purely  intellectu. 
al  and  holy,  is  at  least  difficult  of  solution.  Indeed  it  is  impossi. 
ble  to  account  for  it  unless  God  caused  it.     Their  only  existence 


122  APosTAcr. 

was  a  holy  one ;  and  holiness  cannot  beget  sin.  But  we  are 
more  immediately  concerned  with  the  fall  of  man.  And  here  I 
would  observe,  that  before  the  fall  of  man,  there  were  sinful  in- 
telligences, who  had  intercourse  with  this  world.  They  found 
man  accessible.  He  was  as  we  have  shown,  sinless,  yet  free, 
and  voluntary  in  all  his  choices.  He  was  in  a  covenant  of  works, 
and  not  in  a  covenant  of  grace.  So  that  he  did  not,  as  some 
suppose,  fall  from  grace ;  for,  before  the  fall  he  was  not,  he 
could  not  be  a  subject  of  grace.  He  stood  by  merit  alone,  while 
as  yet,  it  was  not  known  to  him  that  there  were  provisions  for 
pardon  in  case  of  disobedience.  The  fall  of  Adam  was  an  event, 
which  God  saw  best  in  the  system  of  things,  should  take  place, 
though  the  act  of  transgression  was  in  itself  considered,  offensive 
in  his  sight.  God  had  some  intention  in  creating  man  just  as  he 
did ;  and  he  had  some  intention  in  governing  him,  just  as  he  has 
governed  him.  If  God  did  not  anticipate  the  apostacy  of  Adam, 
he  was  deficient  in  knowledge ;  and  if  he  could  stand  by  an  idle 
spectator,  and  see  the  fair  world  which  he  had  made,  marred  and 
mangled,  when  he  had  power  to  crush  the  foe,  he  was  deficient 
in  goodness,  and  love  to  his  creatures,  unless  he  saw  that  the  fall 
of  man  was  on  the  whole  for  the  best.  Can  it  be  said,  I  love  a 
friend,  when  I  stand  by  and  see  him  tortured,  or  torn  in  pieces, 
while  I  have  power  to  destroy  his  enemy?  God  had  created  the 
world  for  his  own  glory.  And  on  supposition,  that  the  best  inter, 
ests  of  the  universe,  were  not  to  be  promoted  by  the  fall  of  man, 
the  divine  Being,  for  a  time  deserted  his  own  work  ;  and  was  so 
destitute  of  love  to  the  universe,  that  he  had  no  goodness,  or  re- 
gard  to  the  happiness  of  his  creatures.     Now  an  event  may  have 


APOSTACV.  123 

a  very  important  bearing  on  the  great  system,  which  in  itself, 
and  by  itself,  is  undesirable  and  odious.  God  might,  and  undoubt- 
edly  did  choose  to  have  the  fall  take  place,alihough  the  enmity  and 
wretchedness  in  which  the  fall  involved  the  human  family,  are 
most  dreadful.  God  can  bring  good  out  of  evil,  light  out  of  dark- 
ness,  order  from  confusion,  and  make  the  wrath  of  man  praise  him. 
Prov.  16.  4.  The  Lord  hath  made  all  things  for  himself;  yea 
even  the  wicked  for  the  day  of  evil.  Did  God  ever  do  any  thing 
without  intention?  and  is  it  a  mishap  of  Deity,  which  has  let  sin, 
with  all  its  millions  of  evils,  into  the  world  ?  You  will  all  grant  that 
God  intended  something  in  the  creation  of  man ;  and  what  were 
his  intentions  ?  Have  these  intentions  been  gratified,  or  disappoint- 
ed? I  will  make  a  single  statement,  and  leave  you  to  your  own 
deductions  on  the  sbbject.  When  God  created  our  first  parents, 
and  placed  them  in  Eden,  he  either  intended  they  should  fall,  or 
he  intended  they  should  not  fall,  or  he  was  indifferent  about  it.  If 
God  designed  they  should  not  fall,  he  is  disappointed ;  for  they  did 
fall.  If  he  was  indifferent  about  their  fall,  he  was  indifferent  about 
sin,  which  is  contrary  to  all  the  testimony  of  scripture,  and  to  all 
the  tenure  of  his  providence.  God  has  condemned,  threatened, 
and  punished  sin ;  and  his  soul  abhor§  it.  And  if  God  was  not 
indifferent  about  the  fall  of  man,  nor  had  not  designed  that  he 
should  not  fall,  then  he  designed  that  he  should  fall ;  and  he  there- 
fore  caused  him  to  fall ;  for  there  cannot  be  a  fourth  propositition. 
God  either  determined  he  should  fall,  or  that  he  should  not  fall, 
or  he  was  indifferent  about  it.  When  I  say  God  determined  Adam 
should  fall,  I  do  not  mean  that  God  forced  him  to  fall,  or  that  he 
took  away  his  free  agency,  and  accountability ;  but  God  deter. 


Idl  APOSTACr. 

mined  he  should  fall  freely  and  voluntarily,  of  his  own  choice. 
In  causing  men  to  choose,  God  does  not  take  away  their  free 
agency ;  so  far  from  it,  that  this  is  the  only  thing  which  makes 
them  free  agents.  Free  agency  consists  in  choosing.  God 
causes  them  to  choose ;  and  thus  makes  them  free  agents.  That 
God  did  cause  the  apostacy  to  take  place,  I  think  1  am  able  to 
prove  from  scripture,  to  the  satisfaction  of  every  candid  mind. 
It  will  be  readily  granted  by  all  who  believe  in  the  doctrine  of 
the  trinity,  that  Christ  was  as  a  Saviour  slain  from  the  foundation 
of  the  world.  That  is,  there  was  an  eternal  relation  which  the 
persons  in  the  trinity  bore  to  each  other ;  and  that  this  relatioQ 
must  be  brought  out  to  the  view  of  intelligent  beings.  Long  be- 
fore time  began,  Jesus  Christ  existed  possessing  the  office  and 
character  of  Saviour.  And  now  I  ask,  a  Saviour  of  whom?  of 
holy  beings?  But  they  needed  no  Saviour:  they  are  already 
pure  and  holy.  And  did  Christ  from  eternity,  possess  the  char- 
acter and  offices  of  Saviour  and  is  that  character  never  to  be 
manifested,  and  are  those  offices  never  to  be  exercised?  They 
never  could  have  been  exercised  unless  sin  had  taken  place. — 
Sin  was  the  occasion  of  manifesting  the  character  and  offices  of 
the  incarnate  God.  The  Saviour  would  never  have  visited  the 
earth ;  and  angels  and  men,  would  have  been  forever  ignorant 
of  the  second  person  in  the  trinity,  if  sin  had  not  taken  place. — 
And  is  it  possible  that  God  had  prepared  a  Saviour,  before  man 
was  created,  and  had  slain  him  in  his  own  mind,  before  the  foun- 
dation of  the  world,  and  yet  did  not  know,  or  did  not  design  that 
there  should  be  an  occasion  for  manifesting  Christ?  The  very  fact 
that  Christ"*  was  prepared  from  the  foundation  of  the  world,  to 


APOSTACY.  125 

make  atonement  for  sin,  proves  that  God  from  eternity,  intended 
that  man  should  sin.  For  why  should  he  make  provisions  for  aa 
event  which  was  never  to  take  place.  Again  it  will  be  admitted 
that  the  Holy  Ghost  existed  in  the  character  of  sanctifier  from 
eternity.  But  a  sanctifier  of  whom  ?  of  holy  beings?  They  need 
no  sanctification,  they  can  have  no  sanctification :  for  they  are, 
and  always  have  been  perfectly  holy.  And  if  the  Holy  Ghost 
was  a  Sanctifier  from  eternity,  there  must  be  some  sinful  beings 
to  be  sanctified.  But  if  sin  had  not  taken  place,  there  never 
would,  or  could  have  been  unholy  beings  to  be  sanctified ;  and 
consequently  the  Holy  Ghost  never  could  have  had  an  opportu- 
nity to  exercise  his  office.  On  supposition  that  sin  might  not 
have  taken  place,  the  second  and  third  persons  in  the  trinity  might 
have  been  forever  concealed  from  the  view  of  men  and  angels. 
But  the  declarative  glory  of  God,  consists  in  displaying  the  di- 
vine character  in  the  view  of  moral  and  intelligent  beings.  If 
sin  had  never  taken  place,  the  Saviour  and  the  Sanctifier  of  men 
would  not  have  been  manifested ;  and  even  the  beauties  of  the 
Godhead  could  have  never  shone  with  their  divine  lustre.  Sin 
was  the  occasion  of  bringing  out  to  the  view  of  the  intelligent 
universe,  the  beauties  of  Deity. 

Again,  without  sin,  we  cannot  conceive  how  the  moral  attrl- 
butes  of  God,  could  have  been  displayed  before  created  intelli- 
gences. What  is  divine  justice,  but  the  punishment  of  the  guil- 
ty ?  But  without  sin,  none  could  have  been  guilty.  What  is 
mercy,  but  kindness  exercised  towards  the  miserable  ?  But  with- 
out sin,  none  could  have  been  miserable.  What  is  grace,  but  a 
free  favor  bestowed  on  the  ill-deserving?  But  without  sin  none 


126  APOSTACY. 

would  have  been  ill-deserving.  It  is  therefore  plain,  that  without 
sin,  many  of  the  moral  attributes  of  God,  could  not  have  been 
displayed.  Who  ever  heard  of  an  innocent  creature  suffering 
punishment,  or  receiving  pardon?  It  was  never  known  that  God 
was  merciful,  until  miserable  creatures  were  visited  with  mercy, 
it  was  never  known  that  God  was  gracious  until  after  the  apos- 
tacy. 

When  man  was  ruined  and  wretched,  God  interposed ;  and 
though  he  deserved  nothing  but  wrath.  God  withheld  deserved 
punishment,  and  bestowed  undeserved  gifts  of  salvation.  Grace 
is  pardon  and  salvation,  conferred  on  the  guilty.  The  song  of 
redemption  was  never  heard  in  heaven,  until  man  had  sinned, 
and  was  bought  off  from  suffering  the  penalty  of  the  law,  by  the 
blood  of  Christ. 

But  there  is  another  view  which  we  may  take  of  the  apostacy 
of  man.  It  has  before  been  observed,  that  the  fall  of  man  took 
place  under  the  government  of  God ;  and  that  he  possessed  pow- 
er to  prevent  it  had  he  seen  best.  He  has  not  prevented  it,  he 
therefore  saw  best  not  to  prevent  if ;  and  by  consequence,  saw 
best  to  have  it  take  place.  We  know,  that  sin  took  place  under 
his  wise  and  gracious  reign ;  and  there  is  an  easy  and  correct 
way  to  reconcile  it  with  his  spotless  character ;  and  that  is  by 
supposing  God  will  dispose  of  it  in  such  a  manner  as  to  produce 
more  good  than  could  have  been  produced  without  its  introduc- 
tion. 

It  may  not  promote  the  personal  happiness  of  the  transgress- 
or, but  it  will  advance  the  great  interests  of  the  universe.  The 
great  object  of  God  in  the  introduction  of  sin,  was  not  to  render 


APOSTACY.  127 

his  creatures  guilty  and  miserable,  but  to  display  to  the  intelli- 
gent universe,  the  perfections  of  his  character.  God  never  re- 
joices in  the  misery  of  his  creatures  in  itself  considered  ;  but  he 
chooses  to  glorify  his  perfections  with  sinners  as  well  as  saints. 
An  event  is  very  difl'eront  when  considered  by  itself,  and  when 
considered  in  connexion  with  the  interests  of  the  universe.  I 
have  always  doubted  the  propriety  of  the  expression,  that  God 
permitted,  or  suffered  sin  to  take  place.  Permitting  and  suffer- 
ing, imply  that  he  had  rather  it  would  not  take  place  ;  yet  as  he 
could  not  do  any  better  he  permitted  it  to  take  place.  He  choos- 
es to  have  it  otherwise,  yet  since  he  is  driven  to  the  necessity  of 
choosing  one  of  two  evils,  he  permits  things  thus  to  exist.  The 
principal  reason  for  which  I  object  to  the  terms  permit  and  suffer, 
when  used  in  application  to  the  existence  of  sin,  is,  that  these 
terms  are  never  so  employed  in  the  Bible.  Terms  as  clearly  ex- 
pressing  causation,  as  any  which  a»0  used  in  any  language,  are 
employed  in  the  scriptures  in  application  to  the  existence  of  sin. 
In  Isaiah  it  is  said,  the  Lord  forms  the  light,  and  creates  dark- 
ness ;  he  makes  peace  and  creates  evil.  Shall  there  be  evil  in 
the  city,  and  the  Lord  hath  not  done  it?  Ho  turned  their  hearts 
to  hate  his  people ;  to  deal  subtilely  with  his  servants.  I  might 
bring  forward  a  great  number  of  passages  in  which  the  agency 
of  God  is  spoken  of,  in  the  causation  of  sin.  I  know  not,  that 
we  are  even  justified  in  saying  that  one  event  which  ever  took 
place,  would  have  contributed  more  to  the  happiqess  of  the  uni- 
verse,  if  it  had  been  different.  I  dare  not  tell  God,  that  there 
might  have  been  a  better  world  made  than  this ;  and  that  it  might 
have  been  governed  on  betl.er  pirncigles.     It  is  true  that  I,  with 


128  ^  APosTAcr. 

my  weak  and  limited  mind,  should  have  driven  Satan  from  Par- 
adise, and  crushed  him  before  he  had  effected  the  apostacy  of 
man.  But  does  it  follow,  that  because  I,  a  weak  and  fallible 
mortal,  should  have  done  thus,  that  the  plan  of  God  is  defec« 
live? 

How  is  it  that  God  let  Satan  into  this  fair  and  happy  world 
which  he  had  but  just  completed,  and  filled  with  peace?  How 
could  he  let  the  fell  monster  enter  Paradise,  and  draw  away  our 
first  parents  from  their  allegiance  to  God?  How  could  Satan  en- 
ter  God's  world,  and  plant  in  the  hearts  of  Adam  and  Eve,  ihe 
most  bitter  enmity  against  Jehovah  ;  and  poison  the  fountain  of 
moral  being  on  earth,  so  that  vile  passion,  and  crime,  and  sin, 
and  death,  should  reign  through  every  rank?  Even  thousands  of 
infants  partaking  of  the  moral  corruption,  have  suffered  and 
died.  All  the  sorrow,  pain,  and  misery,  which  ever  have  been, 
are  now,  or  ever  shall  be  endured  by  the  human  family,  are  the 
effects  of  sin.  Every  sufferer  may  trace  his  pains,  distresses, 
and  miseries,  to  the  depravity  of  the  human  heart,  the  effect  of 
the  apostacy.  But  why  all  this  sin,  misery,  and  death,  if  no  good 
could  result  from  it?  If  the  existence  of  natural  and  moral  evil 
is  not  on  the  whole  for  the  best,  it  is  extremely  difficult  to  account 
for  its  existence ;  and  it  is  impossible  to  reconcile  it  with  the 
goodness  of  God.  But  on  the  ground  that  it  is  best,  all  things 
considered,  that  sin  should  take  place,  it  is  perfectly  easy  to  ac- 
count  for  its  existence,  and  perfectly  easy  to  reconcile  it  with 
the  goodness  of  God. 

The  sins  of  Adam  are  not  imputed  to  us  in  such  a  sense,  that 
we  are  to  answer  for  his  sins.    We  can  no  more  be  made  ao- 


APOSTACY.  iS9 

swerable  for  Adam's  sins,  than  he  could  be  made  answerable  for 
ours.  His  acts  are  not  our  acts ;  and  his  sins  are  not  laid  over 
upon  us  ;  but  in  consequence  of  his  apostacy,  we  are  all  born 
with  corrupt  natures.  In  consequence  of  Adam's  first  transgres- 
sion,  all  his  posterity  are  constituted  sinners.  His  sin  was  not 
the  cause,  nor  the  reason  of  the  sin  of  his  posterity,  but  the  occa- 
sion of  it.  That  stream  which  began  to  flow  in  Adam,  has  de- 
scended  from  generation  to  generation,  spreading  its  dreadful  ef- 
fects, through  all  grades  of  earthly  intelligences.  How  is  it,  I 
again  ask,  that  sin  has  entered  the  world,  sundered  the  cords  of 
union,  seperated  man  from  his  Maker,  filled  prisons  and  hospitals, 
poor  houses  and  asylums ;  crimsoned  the  fields  of  conflict,  and 
spread  devastation  and  death  through  domestic,  social,  and  civil 
community,  and  in  the  world  to  come  has  created  a  dismal  hell  ? 
Had  you  possessed  the  government  of  the  world,  would  you  have 
sufiered  such  a  state  of  things  as  this  1  Would  you  have  admit- 
ted sin,  with  all  its  evils  into  the  system  ?  Would  you  not  have 
annihilated  Satan  as  he  approached  Eden  ?  or  barred  the  gates 
of  that  holy  place  against  him  ?  or  would  you  not  have  strength- 
ened the  holiness  of  our  first  parents,  so  that  they  might  have 
endured  the  shock  of  temptation  unmoved?  And  where  is  the 
man  who  dares  indulge  the  thought,  that  he  could  have  given  the 
nffairs  of  this  world  a  better  arrangement?  Who  dares  charge 
God  with  a  neglect  of  his  works?  Who,  with  want  of  wisdom  to 
plan,  and  goodness  to  choose,  and  power  to  execute  all  his  wise 
and  benevolent  purposes?  This  world  is  the  property  of  God; 
and  if  it  is  not  well  planned  and  governed,  it  is  because  the  di- 
vine character  is  in  some  respect  deficient.     Who  will  take  it 


130  APosTAcr. 

upon  himself  to  point  out  that  deficiency  ? 

It  is  true  sin  is  odious  and  detestable.  God  hates  it  and  every 
holy  being  hates  it ;  and  the  wicked  will  hereafter  hate  its  effects. 
But  God  had  wise  reasons  for  bringing  it  into  existence.  Does 
not  this  make  God  the  author  of  sin  ?  Some  of  those  reasons 
now  lie  concealed  from  our  view.  It  may  be  said  of  some 
of  his  ways  what  I  do  thou  knowest  not  now,  but  thou  shalt  know 
hereafter.  In  various  parts  of  the  volume  of  truth,  God  has 
told  us  that  here  we  see  only  in  part,  and  know  in  part.  The 
grand  plot  of  the  drama,  is  not  yet  developed.  But  O,  how  I 
tremble  for  the  man,  who  is  unwilling  to  acknowledge  the  agen- 
cy of  God,  in  all  the  affairs  of  the  universe!  And  how  I  tremble 
for  the  man,  who  can  blasphemously  arraign  the  divine  Being, 
and  impeach  his  character  and  conduct,  as  though  he  would  even 
improve  the  plans  of  Deity,  and  teach  God  knowledge !  If  there 
is  any  thing  wrong  in  the  plans  and  government  of  the  universe, 
it  must  be  charged  to  God ;  for  he  is  the  sole  Creator,  proprietor, 
and  governor  of  all  things.  There  may  be  unholy  dispositions  in 
the  hearts  of  free,  dependent  agents,  for  which  they  are  account- 
able ;  but  if  the  great  arrangements  of  the  universe  are  defective, 
the  Lord  is  answerable.  How  often  do  we  see  our  fellow. crea- 
tures  manifest,  either  in  actions  or  words;  their  disapprobation  of 
the  providence  of  God  and  of  the  constitution  of  things.  Some 
men  imagine  their  own  personal  interest  more  valuable  than  the 
interests  of  all  other  beings ;  and  if  God  has  seen  fit  to  promote 
the  interests  of  millions  in  preference  to  that  of  a  single  individual, 
his  conduct  is  called  in  question,  and  his  character  impeached. 
It  is  true,  man  should  never  love  sin  in  himself,  or  in  others. — 


APOSTACr.  131 

But  there  is  a  vast  difference  between  humble  and  godly  sorrow 
for  sin,  and  charging  God  with  folly  because  he  has  seen  fit  to 
bring  it  into  the  system.  There  is  an  essential  difference  between 
the  intention  of  God  in  the  introduction  of  sin,  and  the  intention  of 
the  sinner  in  transgression.  In  the  introduction  of  sin,  God  in- 
tends the  greatest  good  of  the  intelligent  universe ;  in  the  com- 
mission  of  sin,  the  sinner  intends  his  own  private  happiness,  though 
it  should  be  to  the  destruction  of  the  happiness  of  all  other  beings : 
God  designs  good ;  the  sinner  designs  evil. 

In  closing  this  discourse  I  shall  attempt  to  obviate  some  objec- 
tions which  have  been  raised  against  the  foregoing  sentiment  on 
the  introduction  of  sin  into  the  world. 

1.  It  is  said,  if  God  determined  sin  should  take  place,  and  has 
an  agency  in  the  affections  and  actions  of  wicked  men,  they  are 
not  free  agents,  and  consequently  not  blameworthy.  The  an- 
swer to  this  objection  is  plain  and  easy,  God  has  no  such  agen- 
cy in  the  actions  of  either  good  or  bad  beings,  as  to  destroy  their 
praise  or  blameworthiness.  We  might  just  as  well  say,  because 
God  has  an  agency  in  the  affections  and  actions  of  holy  beings, 
he  destroys  their  praiseworthiness,  as  to  say,  because  he  has  an 
agency  in  the  affections  and  actions  of  sinful  beings,  he  destroys 
their  blameworthiness.  God  can  bring  about  any  event  he  pleas, 
es,  without  the  least  infringement  on  the  free  agency  of  man.  I 
know  that  I  am  free,  and  so  do  you,  You  feel  free ;  and  treat 
your  fellow  creatures  as  free.  And  God  commands  and  threat- 
ens, rewards  and  punishes  men  as  free  and  accountable.  Adam 
and  Eve  were  free  in  eating  the  forbidden  fruit ;  and  every  holy 

or  sinful  action  and  volition  of  the  human  family  have  been  free. 
/  9* 


182  APOsTAcr. 

But  free  agency  does  not  exclude  God  from  the  government  of 
the  world,  nor  from  an  agency  in  the  hearts  and  Uvea  of  all  ra- 
tional  beings.  If  God  has  no  control  over  the  choices  and  actions 
of  men,  how  can  he  accomplish  those  prophecies,  which  depend 
on  the  choices  and  actions  of  men  ?  Besides,  if  God  does  not  con- 
trol mankind,  he  does  not  know  what  end  will  be  accomplished  by 
ail  his  works.  Phil.  2.  12,  13.  Work  out  your  own  salvation 
with  fear  and  trembling ;  for  it  is  .God  that  worketh  in  you  both 
to  will  and  to  do  of  his  own  good  pleasure.  Psalms  105.  25.  He 
turned  their  hearts  to  hate  his  people.  Here  men  are  said  to 
act,  and  to  be  acted  upon:  God  working  in  them,  and  they 
working  at  the  same  time. 

2.  It  is  objected,  that  the  introduction  of  sin  is  inconsistent  with 
the  goodness  of  the  divine  Being.  We  read  God  is  good,  and  his 
tender  mercies  are  over  all  his  works.  This  objection  is  made  on 
the  supposition,  that  God  had  no  wise  reasons  for  the  introductiDn 
of  sin,  and  that  he  will  make  it  subserve  no  valuable  ends.  It 
supposes  further  that  the  object  of  Deity  in  the  introduction  of 
sin,  was  only  to  make  his  creatures  miserable.  Now  I  grant,  if 
God  does  not  promote  any  valuable  end  by  the  admission  of  sin, 
if  he  had  not  good  reasons  for  having  it  take  place  under  his  gov- 
ernment, that  it  cannot  be  reconciled  with  the  goodness  of  God. 
If  the  only  object  is,  to  have  man  sinful  and  miserable,  it  destcoys 
the  goodness  and  benevolence  of  God.  But  if  God  secures  a  dis- 
play  of  his  glory,  and  promotes  the  interests  of  the  universe  in  a 
more  effectual  manner  than  could  otherwise  be  done,  it  does  not 
militate  at  all  against  the  goodness  of  God.  God  never  did,  and 
he  never  will  inflict  a  single  pain  on  his  creatures,  because  he  dog 


APosTAcr.  133 

lights  in  their  sufferings,  in  themselves  considered  ;  and  he  will 
never  let  a  single  sin  exist,  which  will  not  on  the  whole,  be  for  the 
general  good.  And  why  should  he?  The  hearts  of  all  men  are  in 
his  hand;  and  lie  turnelh  them  whithersoever  he  will.  He  al- 
ways employs  all  his  power,  wisdom  and  love,  in  the  pursuit  of 
the  highest  good  of  the  universe.  And  not  an  action,  or  an  event 
will  ever  take  place  which  is  injurious  to  the  great  sysftem.  All 
sin,  misery,  and  wretchedness,  he  will  cause  to  result  in  the  ad- 
vancement of  his  glory ;  though  sinful  beings  do  not  mean  so, 
neither  do  their  hearts  think  so.  They  mean  sin  for  evil ;  God 
designs  it  for  good.  Nebuchadnezzar  afflicted  the  children  of 
Israel  to  gratify  his  malignant  and  ambitious  heart;  but  he  was 
all  the  time  accomplishing  the  divine  will,  in  punishing  that 
wicked  nation,  that  they  might  be  reformed  and  brought  back  to 
God.  It  is  God  who  hath  said  this,  and  not  man.  Isaiah  10. 
5 — 7.  The  same  is  true  of  every  sin.  The  sinner  does  not 
mean  to  glorify  God  ;  he  means  evil :  he  means  to  destroy  the 
cause  of  God.  But  Jehovah  means  to  be  glorified  by  the  con- 
duct of  the  sinner.  He  will  overrule  it  for  the  advancement  of 
the  kingdom  of  Christ.  But  the  sinner  is  just  as  guilty  as  though 
God  had  no  power  to  make  it  answer  a  good  end.  •    • 

3.  It  is  objected  that  if  God  will  be  glorified  in  the  sinful  ac- 
tions  and  affections  of  men,  then  we  may  just  as  well  hate  God, 
as  love  him.  So  much  is  certain,  God  will  be  glorified  even  in 
the  damnation  of  sinners.  Rev.  19.  3.  And  again  they  said  Al- 
leluia.  And  her  smoke  rose  up  forever  and  ever.  And  the  four 
and  twenty  elders,  and  the  four  beasts  fell  down  and  worshipped 
God,  that  sat  on  the  throne,  saying  Amen,  Alleluia.    Here  the 


184  APOSTACY. 

righteous  are  said  to  rejoice  not  in  the  misery  of  the  wicked,  but 
in  the  display  of  divine  justice,  made  in  their  punishment. 

There  are  voluntary  and  involuntary,  willing  and  unwilling  in- 
struments of  divine  glory.  The  voluntary  and  willing  instru- 
ments  of  his  glory,  are  those  who  love  and  rejoice  in  the  charac- 
ter and  service  of  God :  the  involuntary  and  unwilling  instru. 
ments  of  his  glory,  are  those  who  hate  his  character  and  service, 
'.  and  suffer  the  just  demerit  of  their  sins.  It  is  utterly  impossible 
for  a  man  to  wish  to  glorify  God,  while  under  the  influence  of  a 
sinful  heart.  He  opposes  his  glory,  his  counsels  and  his  love. 
But  it  is  consoling  that  he  cannot  wrest  himself  from  the  hand  of 
Deity.  And  if  God  cannot  make  use  of  him  as  a  monument  of 
mercy,  he  can  use  him  as  a  monument  of  justice:  so  that  there 
will  be  no  useless  materials  in  the  universe.  Ps.  145.  10,  All 
thy  works  shall  praise  thee,  O  Lord,  and  thy  saints  shall  bless  thee. 
Ps.  76.  10.  Surely  the  wrath  of  man  shall  praise  thee,  and  the 
remainder  of  wrath  shalt  thou  restrain.  And  what  will  be  the 
effect  of  all  this  wrangling  with  God,  finding  fault  with  his  ways 
and  impeaching  his  wisdom?  It  will  never  change  the  mind  or 
the  plan  of  God.  He  is  of  one  mind,  and  none  can  turn  him. 
And  should  we  deny  the  agency  of  God  in  all  beings,  and  in  all 
worlds,  because  our  limited  minds  cannot  comprehend  the  natures 
and  relations  of  all  the  Creator's  works  ?  How  illy  does  it  become 
vain  man,  dissatisfied  with  God,  to  strive  to  banish  him  from  the 
world ;  to  deny  his  agency  in  all  things,  and  multiply  absurdities 
and  contradictions,  to  involve  the  divine  character  in  guilt.  All 
these  exertions  are  like  the  efforts  of  an  insect  to  throw  the  earth 
from  its  orbit.     To  say  we  may  as  well  practice  sin  as  holiness, 


APOSTACY.  135 

if  God  intended  sin  should  take  place,  is  plainly  absurd.  For  we 
know  God  condems  sin,  and  our  own  consciences  condemn  it. 
God  never  determined  a  single  sin  should  exist,  only  as  it  is  the 
voluntary  and  wicked  act  of  the  sinner.  It  is  an  unchangeable 
ordinance  of  heaven,  that  the  wickedness  of  the  wicked  shall  be 
upon  him.  Man  is  incapable  of  acting  in  view  of  the  great  plan 
of  the  universe.  That  plan  is  the  rule  of  the  divine  conduct; 
the  revealed  will  of  God  is  the  rule  of  human  conduct.  It  would 
be  impious  to  believe  that  God  has  not  wise  reasons  for  all  his 
conduct;  and  it  would  be  equally  impious  to  think  of  justification 
in  the  sight  of  God,  while  neither  the  heart  nor  the  life  is  con- 
formed to  the  divine  requisitions.  It  is  true,  God  will  make  use 
of  every  incorrigible  wretch  of  the  human  family,  to  complete 
the  glory  of  the  universe,  however  unwilling  he  may  be  to  con- 
tribute to  such  an  object.  But  no  thanks  to  the  sinner.  If  any 
man  is  disposed  to  make  use  of  divine  sovereignty,  and  the  agen- 
cy of  God  in  the  sinful  volitions,  choices,  and  actions  of  wicked 
men,  as  a  cloak  for  his  sins,  let  him  think  again,  that  God  exer> 
cises  no  such  agency  as  to  destroy  his  freedom  or  accountability. 
Let  him  reflect,  too,  that  it  is  in  vain  to  attempt  to  wrest  the  scep- 
tre from  the  hand  of  God-  He  does  reign,  and  he  will  reign. 
God  over  all,  blessed  forever.  O  become  reconciled  to  God,  and 
adore  the  wisdom  and  perfection  of  his  plan. 

4.  It  is  said,  if  sin  is  for  the  general  good,  the  more  there  is  the 
better.  The  objection  itself  is  illogical;  for  who  does  not  see 
that  more  than  enough  of  any  thing,  is  too  much  ?  Does  it  follow, 
that  because  sin  is  necessary,  and  for  the  glory  of  God,  therefore 
universal  impiety  would  promote  his  glory  1  Because  the  general 


t^d  APOSTACY. 

good  required  the  fall  of  some  of  the  angels,  does  it  follow,  that  it 
required  the  fall  of  all  angels?  The  glory  of  God  did  not  require 
so  much  sin  in  the  world  at  the  fall  of  Adam,  as  immediately  be- 
fore the  flood.  Nor  did  it  require  as  much  immediately  after  the 
flood,  as  at  the  crucifixion  of  Christ.  We  cannot  see  how  Christ 
could  have  been  crucified  and  siain,  without  wicked  instruments 
to  perpetrate  that  dreadful  deed.  Who  may  not  see,  that  the 
enormous  sin,  committed  in  crucifying  the  Lord  of  Glory,  was  the 
occasion  of  the  highest  expression  of  love  to  man,  that  ever  was 
manifested.  If  at  any  period  of  time,  there  should  be  more  sin 
in  the  world  than  there  is  occasion  for  at  that  period,  the  glory 
of  God  would  not  be  promoted.  Because  there  is  just  pain  enough 
in  the  human  family,  it  does  not  follow  that  it  would  be  better 
for  every  man  to  be  in  agony.  It  must  be  obvious  to  every  one 
that  though  sin  is  necessary  to  the  general  good,  and  was  intro- 
duced by  him  whose  wisdom,  goodness,  and  power,  are  never  to 
be  impeached,  yet  if  it  should  exceed  the  bounds  which  infinite 
wisdom  has  prescribed,  it  would  be  as  calamitous  to  the  universe 
as  it  is  to  those  who  practice  it.  It  would  be  just  as  inconsistent 
for  God  to  give  it  a  more  extensive  existence,  as  it  would  be  to 
impair  his  own  glory,  or  to  take  away  the  voluntary  enmity  of 
the  sinner,  and  thus  destroy  his  guilt. 


LECTURE  XI. 

MESSIAH  AND  ATONEMENT. 

Gen.  3.  14,  15. 

And  the  Lord  said  unto  the  sorpont,  because  thou  hast  done  this, 
thou  art  cursed  above  all  cattle,  and  above  every  beast  of  the  field  :  upon 
thy  belly  shall  thou  go,  and  dust  shall  thou  eat  all  the  days  of  tliy  life. 
And  I  will  put  enmity  between  thee  and  the  woman,  and  between  thy 
seed  and  her  seed  :  it  shall  bruise  thy  head,  and  thou  shall  bruise  his 
heel. 

This  denunciation  against  the  serpent  contains  the  first  proph- 
ecy  and  promise  of  a  Saviour.  The  serpent  may  have  been  orig- 
inally the  most  beautiful  and  harmless  of  inferior  animals.  But 
as  he  became  the  medium  of  the  temptation  and  apostacy  of  our 
first  parents,  as  a  punishment  of  his  temerity,  and  as  a  monument 
of  divine  displeasure  against  sin,  he  has  become  one  of  the  most 
baneful  and  offensive  of  the  animal  creation.  He  occupies  the 
lowest  grade,  and  receives  the  least  mercy  from  man.  But  lest 
he  should  triumph  over  his  momentary  success,  God  pledged 
himself,  that  though  the  serpent  had  succeeded  in  effecting  the 
apostacy,  and  would  continue  to  waste  the  heritage  of  God,  ye^ 
a  deliverer  should  arise  from  the  seed  of  the  woman,  who  should 
gather  a  church  which  should  gain  a  final  victory  over  the  prince 
of  darkness.  He  should,  by  open  violence  and  persecution,  by 
secret  machinations  and  slander,  by  artful  temptations  and  per- 
nicious heresies,  wage  war  against  the  seed  of  the  woman,  and 
unsuccessfully  contend  against  the  exertions  and  prayers,  the 


138  MESSIAH    AND 

patience  and  holiness  of  the  saints.  God  had  threatened  our  first 
parents  with  death  in  case  of  disobedience.  They  disobeyed ; 
and  the  penaUy  was  immediately  executed  in  part.  The  ques- 
tion here  arises,  why  did  not  God  instantly  inflict  on  them  pun- 
ishment equal  to  the  demerit  of  their  crime?  and  if  there  was  a 
moment's  interval  between  the  commission  of  sin,  and  the  pre- 
sentation of  the  Saviour,  was  God  during  that  moment  just?  The 
only  answer  to  this  question  is,  that  the  second  person  in  the 
trinity,  in  anticipation  of  the  fall,  had  existed  in  his  official  char- 
acter. So  that  as  the  redeemer  and  the  atonement  then  existed 
in  the  divine  mind,  God  could  treat  sinners  as  he  ever  has  treat- 
ed  them  since, — arrest  the  punishment  due  to  sin,  as  far  as  he 
pleased,  and  execute  it  as  far  as  he  pleased.  The  stipulations  be- 
tween the  Father  and  the  Son,  concerning  the  salvation  of  man, 
existed  antecedently  to  the  fall;  and  there  never  was  a  time 
when  it  was  not  consistent  for  God  to  extend  mercy  to  the  guil- 
ty. Still  the  developement  of  the  plan  of  salvation  and  of  the 
Mediator,  was  not  made  until  this  text  was  given.  This  passage 
does  not  describe  the  character  of  the  Mediator,  nor  the  time  of 
his  incarnation.  It  directs  man  to  a  method  of  escape  from  de- 
served punishment,  though  it  does  not  give  him  very  clear  and 
definite  views  of  the  author  of  salvation,  nor  of  the  several  steps 
by  which  his  deliverance  is  to  be  effected.  This  was  the  twi. 
light  of  revelation  ;  and  nothing  could  be  seen,  but  a  few  distant 
and  diffuse  rays.  The  dispensation  of  types  was  soon  introduced ; 
and  the  mental  vision  of  man  became  more  clear.  Sacrifices 
and  the  paschal  lamb  were  typical  of  the  Lamb  of  God ;  and  the 
divers  washings,  the  waters  of  purification,  and  the  sprinkling  of 


ATONEMENT.  139 

blood,  derived  their  virtue  and  significancy  from  the  atoning 
blood  of  Christ.  The  prophets  used  a  phraseology  in  relation  to 
the  second  person  in  the  trinity,  more  and  more  clear,  until  all 
doubts  respecting  the  lineage  and  incarnation  of  the  Saviour  van- 
ished. Moses,  Isaiah,  and  the  minor  prophets,  were  so  full  and 
clear  as  to  give  an  unshaken  stability  to  the  faith  of  those  who 
longed  and  looked  for  his  appearance.  The  time  of  his  advent 
was  pointed  out.  The  sceptre  shall  not  depart  from  Judah,  nor 
a  law-giver  from  between  his  feet,  until  Shiloh  come.  Every 
one  might  know  from  this  prophecy,  that  the  crumbling  of  the 
Jewish  nation,  and  especially  its  dissolution  and  dispersion,  prov- 
ed  that  the  Messiah  had  come.  Many  of  the  miracles  which  he 
was  to  perform,  were  likewise  noticed.  He  was  to  open  the  pris- 
on doors,  and  loose  the  chains  of  the  prisoners  ;  to  unstop  the 
ears  of  the  deaf;  to  open  the  eyes  of  the  blind ;  to  raise  up  those 
who  were  bowed  down  with  disease  and  infirmity ;  and  to  raise 
^he  dead.  He  was  to  preach  the  gospel  to  the  poor,  and  to  de- 
clare the  acceptable  year  of  the  Lord.  The  entire  state  of  the 
Jewish  nation ;  the  anticipations  of  the  most  pious  in  the  church ; 
the  voice  of  prophecy ;  the  signs  attending  his  birth  and  ministry ; 
the  testimony  of  John,  and  the  perfect  correspondence  of  his  char- 
acter and  conduct  with  the  types,  shadows,  and  predictions  of  the 
ancient  scriptures,  placed  his  character  in  an  unquestionable  light. 
After  all,  the  light  from  the  Old  Testament  was  so  faint  and 
glimmering,  as  to  leave  many  in  doubt  even  at  his  advent.  But 
those  doubts  were  the  result  of  carelessness,  ignorance  or  preju- 
dice.  The  light  of  the  scriptures  was  sufficient  to  satisfy  an  en- 
lightened, unprejudiced  and  inquiring  mind.     Nothing  is  more 


140  MESSIAH  AltD 

plainly  predicted  than  the  character  and  offices  of  Christ.  He 
was  to  be  the  descendant  of  Abraham  and  David,  and  his  throne 
Was  to  stand  forever.  He  was  to  be  born  in  Bethlehem  of  Judea, 
To  his  countrymen  he  was  to  be  as  a  root  out  of  dry  ground, 
without  beauty, or  comeliness;  a  man  of  sorrow,  and  acquainted 
with  grief.  He  was  to  be  despised  and  rejected  of  men  ;  to  come 
unto  his  own,  and  his  own  receive  him  not.  He  was  wounded  for 
our  transgressions,  bruised  for  our  iniquities;  the  chastisement 
of  our  peace  was  upon  him,  and  by  his  stripes  we  are  healed. 
Cursed  is  every  one  that  hangeth  on  a  tree.  The  kings  of  the 
earth  were  gathered  together  against  the  Lord  and  against  his 
annointed.  David  gives  us  a  description  of  the  character  and 
conduct  of  him  who  was  to  betray  the  Saviour;  and  Isaiah,  the 
evangelical  prophet,  has  detailed  the  transactions  of  his  crucifix- 
ion. Daniel  predicted,  that  the  Messiah  should  be  cutoff,  not  for 
his  own  sins.  This  subject  is  so  variously  and  frequently  men. 
tioned  in  the  ancient  scriptures,  that  from  a  general  description  of 
Christ,  you  may  descend  to  a  most  minute  and  particular  one. 
Christ  was  the  end  of  prophecy ;  the  illustrious  personage  in  whom 
all  predictions  concentrated,  an  object  towards  which  the  eyes  of 
all  the  pious  were  directed.  He  was  the  chief  corner  stone  laid 
in  Zion.  A  rock  of  offence  to  the  carnal  Jews,  but  elect,  precious 
to  all  the  promised  seed,  whether  Jews  or  Gentiles.  This  Saviour 
long  predicted,  and  long  held  up  to  man  in  types  and  shadows,  at 
length  assumes  a  body — was  born  in  Bethlehem,  and  suffered  oa 
Mount  Calvary.  The  third  day  after  his  crucifixion,  he  arose 
from  the  dead,  and  commenced  the  work  of  intercession  for  his 
church.     He  finished  his  sufiferings,  and  abolished  the  ceremoni* 


ATONEMENT.  141 

al  dispensation  on  the  cross.  Fronn  this  time  the  old  dispensation 
gradually  disappeared,  and  the  new  dispensation  gradually  receiv- 
ed  its  perfection.  The  atonement  was  completed,  when  the  Sav- 
iour expired  on  the  cross.  This  is  the  only  transaction  which 
makes  it  consistent  for  God  to  pardon  sinners.  As  the  penalty  of 
the  law  which  man  had  broken,  consisted  ip  sufferings,  it  is  obvi- 
ous that  the  atonement  was  made  by  suffering.  The  blood  of 
Christ,  the  cross  of  Christ,  the  suffering  of  death,  tasting  death, 
and  laying  down  his  life,  are  phrases  of  similar  import.  They  all 
refer  to  that  affecting  and  overwhelming  scene,  in  which  God  dis- 
played his  hatred  of  sin,  and  his  love  of  the  law ;  and  which  render- 
ed it  consistent  for  him  to  exercise  mercy  towards  the  guilty. — 
Christ  as  mere  man  was  under  obligation  to  obey  all  the  laws  of 
God,  and  without  perfect  obedience  he  could  not  be  saved.  This 
obedience  he  rendered,  and  thus  secured  hi*  own  salvation,  and 
qualified  himself  to  bo  a .  spotless  and  vicarious  sacrifice  far  the 
sins  of  the  world. 

The  Deity  of  Christ  could  not  have  suffered.  His  human 
body  and  human  soul,  could  not  have  suffered  in  the  sense  in 
which  a  sinful  being  suffers  ;  for  he  had  no  guilt,  and  consequent, 
ly  no  remorse,  no  self-condemnation.  But  as  he  was  the  substi- 
tute  for  sinners,  it  was  necessary  he  should  endure  the  penalty 
■annexed  to  transgression,  though  he  endured  neither  the  quality, 
nor  the  quantity  of  sufferings  which  sinners  would  have  endured 
had  they  been  sentenced  to  eternal  perdition.  He  endured  the 
sufferings  of  sinners  so  far  as  an  innocent  being  could  endure 
them.  But  as  he  was  perfectly  innocent,  and  as  his  Deity  could 
not  suffer,  he  could  not  endure  that  remorse  and  self  corKlemna- 


142  MESSIAH  AND 

tion  which  sinners  must  have  endured.  He  could  not  have 
undergone  precisely  the  santie  quality  and  quantity  of  suffer- 
ings, which  sinners  must  have  endured,  had  they  been  doomed 
to  everlasting  misery.  It  is  therefore  evident,  notwithstanding 
all  the  dignity  which  the  Deity  of  Christ,  imparts  to  his  suSer- 
ings,  the  atonement  nwst  be  considered  as  a  symbolical  exhibi- 
tion. That  this  view  does  not  destroy  the  value  of  the  atone- 
ment, or  derogate  at  all  from  its  importance,  is  clear  from  the 
fact,  that  this  is  the  only  transaction  which  renders  it  just  for 
God  to  forgive  sins.  Rom.  3.  25,  26.  Whom  God  hath  set 
forth  to  be  a  propitiation  through  faith  in  his  blood,  to  declare  his 
righteousness  for  the  remission  of  sins  that  are  past,  through  the 
forbearance  of  God  ;  to  declare,  I  say,  at  this  time  his  righteous- 
ness; that  he  might  be  just,  and  the  justifier  of  him  which  be- 
lieveth  in  Jesus.  While  we  should  suppress  excessive  inquisi- 
tiveness  as  to  the  quantity  of  suffering  which  the  Saviour  endur- 
ed, it  is  sufficient  for  us  to  know  that  they  were  excruciating  and 
sufficient  to  answer  the  purposes  of  God  in  their  infliction.  That 
the  Saviour  suffered  extremely  is  evident  from  the  consideration 
that  he  bore  the  sins  of  the  world  in  his  own  body  on  the  tree ; 
that  he  was  wounded  for  our  transgressions,  and  bruised  for  our 
iniquities ;  that  he  sweat,  as  it  were  drops  of  blood  in  the  garden 
of  Gethsemane ;  that  he  said,  my  soul  is  exceeding  sorrowful 
oven  unto  death  ;  my  God,  my  God,  why  hast  thou  forsaken 
me? 

To  the  objection,  that  this  view  of  the  atonement  depreciates 
its  value,  and  would  render  the  sufferings  of  any  human  being 
equally  efficacious,  I  reply,  that  no  mere  human  being  is  sinless. 


ATONEMENT.  143 

And  if  he  were  sinless,  still  as  he  is  under  law,  and  dependent, 
his  sufferings  cannot  be  vicarious.  God  cannot  punish  the  in. 
nocent,  consistently  with  the  principles  of  the  divine  government 
unless  that  being  is  the  property  of  himself,  and  voluntarily  of- 
fers himself  up  to  suffer.  A  created  and  dependent  being,  is  the 
property  of  God  ;  and  there  can  be  nothing  expiatory,  or  vicari- 
ous  in  returning  to  God  the  property  which  he  has  never  aliena- 
ted. There  could  be  no  atoning  efficacy  in  the  sufferings  of  a 
martyr,  or  of  any  mere  man.  But  God  manifested  in  the  flesh, 
was  every  way  adequate  to  make  a  complete  atonement.  He 
could  say,  1  have  power  to  lay  down  my  life ;  and  I  have 
power  to  take  it  again.  Of  him  the  Father  could  say,  thou  art 
my  beloved  Son,  in  whom  I  am  well  pleased.  In  view  of  this 
atonement,  God  withheld  the  execution  of  the  sentence  denounced 
against  Adam  ;  and  through  this  medium,  every  blessing  has 
descended  to  man.  As  God  had  pledged  himself  to  punish  trans- 
gression, it  was  inconsistent  with  his  perfections  to  extend  a  sin- 
gle favor  to  the  guilty,  unless  some  method  could  be  devised  to 
honor  the  law,  and  maintain  the  purity  of  the  divine  character. 
Man  was  barred  from  heaven  by  the  depravity  of  his  own  heart, 
and  the  inflexible  justice  of  the  law.  God  had  power  and  benev- 
olence enough  to  pardon  man,  had  not  his  truth  and  law  been  in 
the  way.  The  atonement  could  not  change  the  ability  or  dispo- 
sition  of  God  to  save.  It  only  removed  the  obstacle  which  ren- 
ders it  incompatible  with  divine  justice  to  forgive  sin.  Pardon, 
justification,  adoption  and  sanctification,  are  all  the  effect  of  the 
sovereign  good  pleasure  of  God,  exercised  through  the  atonement. 
The  atonement  was  made  that  God  might  be  just,  and  the  justifier 


144  MESSIAH  AND 

of  them  that  believe  in  Jesus.  By  his  perfections  and  veracity, 
God  was  prohibited  the  exercise  of  his  grace  and  mercy.  The 
law  guarded  the  way  of  life.  Now  if  this  law  could  be  honored, 
the  way  would  then  be  opened  for  the  exercise  of  pardon  to  the 
guilty.  Christ  being  both  human  and  divine,  was  the  only  being 
adequate  to  cancel  the  demands  of  divine  justice,  and  bring  in  ev. 
erlasling  righteousness.  He  died  to  open  the  way  for  the  Father 
to  exercise  mercy  to  any  extent,  and  to  as  many  individuals  as  he 
pleased.  There  was  an  understanding,  and  an  agreement  between 
the  Father  and  the  Son,  that  the  atonement  should  be  efficacious 
in  the  salvation  of  the  elect.  This,  we  call,  the  covenant  of  re- 
demption. And  yet  the  atonement  in  itself  was  nothing  but  pro- 
vision  ;  and  without  an  application  by  the  agency  of  the  Holy 
Spirit,  none  could  have  been  saved.  It  should  be  remembered, 
that  there  is  a  difference  between  the  atonement  and  the  applica- 
tion of  the  atonement.  By  application  of  the  atonement,  I  mean 
the  diffiirent  blessings  which  are  bestowed  on  saints  and  sinners 
on  account  of  the  atonement.  These  blessings  comprise  temporal 
and  spiritual  mercies,  and  the  gift  of  salvation.  The  evidences 
that  the  atonement  is  general,  are  the  following  : 

1.  All  men  are  placed  here  in  a  state  of  probation.  Every 
sinner  on  the  first  transgression,  deserves  to  be  cut  off  immediate, 
ly,  and  to  be  punished  forever.  As  the  atonement  is  the  only 
ground  on  which  the  penalty  of  the  law  could  be  suspended,  and 
a  probationary  season  granted  to  man,  and  as  all  men  enjoy  this 
probation,  an  opportunity  to  secure  eternal  salvation,  the  atone- 
ment must  be  general. 

2.  The   invitations  of  the  gospel   are   general,  that  is,  made 


ATONEMENT.  145 

to  sinners  without  exception.  An  offer  to  be  sincere,  must  hold 
out  something  valuable  and  attainable.  An  invitation  to  accept 
blessings  which  are  not  provided,  is  insincere;  for  neither  the 
^ispositon  nor  indisposition  of  those  to  whom  the  invitation  is  made, 
can  alter  the  nature  of  the  invitation.  It  is  therefore  impossible, 
if  the  atonement  is  not  general,  to  reconcile  the  preaching  of 
Christ  and  his  apostles,  with  honesty  and  sincerity. 

3.  It  is  made  the  duty  of  all  who  hear  the  gospel,  to  accept 
of  Christ  as  their  Saviour.  But  it  cannot  be  their  duty,  if  Christ 
has  not  died  for  them. 

4.  Those  who  refuse  to  accept  of  Christ  as  their  Saviour,  are 
condemned  and  punished  for  their  unbelief.  But  how  can  they 
be  justly  punished  for  not  accepting  a  Saviour  who  was  never 
provided  for  them  ? 

5.  The  atonement  was  a  satisfaction  to  public  justice ;  and 
from  its  very  nature  must  be  general. 

6.  All  men  do  receive  many  blessings  at  the  hands  of  God. — 
These  they  receive  in  consequence  of  the  atonement ;  for  where 
there  is  no  atonement,  no  mercy  can  be  shown.  Since  many 
mercies,  therefore,  are  bestowed  upon  all  men  on  account  of 
Christ's  death,  it  follows,  that  Christ  died  for  all. 

7.  The  testimony  of  scripture  is  express  dnd  full  upon  this 

subject.     1  John  2.  2.  And  he  is  the  propitiation  for  our  sins ; 

and  not  for  ours  only,  but  also  for  the  sins  of  the  whole  world. 

Heb.  2,  9.    But  we  see  Jesus,  who  was  made  a  little  lower  than 

the  angels  for  the  suffering  of  death,  crowned  with  glory  and 

honor;  that  he  by  the  grace  of  God  should  taste  death  for  every 

man.     1  Tim.  2.  6.  Who  gave  himself  a  ransom  for  all,  to  be  tes. 

10 


146  MESSIAH   AND 

tified  in  due  time.  2.  Cor.  5.  14,  15.  For  the  love  of  Clirist  con- 
straineth  us,  because  we  thus  judge,  that  if  one  died  for  all,  then 
were  all  dead.  And  that  he  died  for  all,  that  they  which  live, 
should  not  henceforth  live  unto  themselves,  but  unto  him  which 
died  for  them,  and  rose  again.  John.  1.  29.  The  next  day, 
John  seeth  Jesus  coming  unto  him,  and  saith,  Behold  the  Lamb 
of  God,  which  taketh  away  the  sin  of  the  world.  John  3.  16. 
For  God  so  loved  the  world,  that  he  gave  his  only  begotten  Son, 
that  whosoever  believeth  in  him,  should  not  perish,  but  have  ev. 
erlasting  life.  2  Pet.  2.  1,  But  there  were  false  prophets  also 
among  the  people,  even  as  there  shall  be  false  teachers  among 
you,  who  privily  shall  bring  in  damnable  heresies,  even  denying 
the  Lord  that  bought  them,  and  bring  upon  themselves  swift  de- 
struction. But  in  what  sense  could  the  persons  here  spoken  of  as 
sent  to  destruction  be  bought,  if  no  atonement  had  been  made  for 
them?  1  Tim.  4.  10.  Who  is  the  Saviour  of  all  men,  especially 
of  those  that  believe.  Rom.  5.  18.  Therefore  as  by  the  offence 
of  one,  judgment  came  upon  all  men  to  condemnation  ;  even  so 
by  the  righteousness  of  one,  the  free  gift  came  upon  all  men  unto 
justification  of  life.  The  meaning  of  this  passage  is  this :  As  the 
sentence  of  eternal  death  was  passed  upon  all  men  in  consequence, 
of  Adam's  transgression,  so  the  free  unmerited  offer  of  eternal 
salvation  is  made  to  all  men  in  consequence  of  the  atonement  of 
Christ. 

I  infer  from  this  subject, 

1.  That  the  atonement  has  not  removed  the  guilt,  nor  changed 
the  moral  character  of  man. 

I  have  before  remarked  that  the  atonement  is  simple  provision, 


ATONE^IEJfT.  147 

unapplied  provision.  The  atonement  was  made  wholly  on  God's 
account.  It  has  not  removed  original  or  actual  sin.  All  those 
notions,  that  the  atonement  removed  the  guilt  and  sinfulness  of 
infants  unconditionally  and  universally,  and  the  guilt  of  adults 
conditionally,  are  sentiments,  which  have  no  support  from  scrip- 
ture.  The  infant  needs  the  sanctifying  work  of  the  Holy  Ghost 
on  his  heart,  as  much  as  the  adult.  And  all  our  hope  of  their 
salvation  rests  on  the  agency  of  the  Holy  .Spirit  in  applying  the 
atonement,  and  not  in  any  special  provisions  made  for  them  in  the 
atonement. 

And  all  those  arguments  in  support  of  universal  salvation,  built 
on  the  general  nature  of  the  atonement,  are  baseless.  To  prove 
the  salvation  of  all  men,  we  must  prove  something  more  than  pro- 
vision for  the  salvation  of  all  men,  we  must  prove  that  this  pro- 
vision  vrill  savingly  be  applied.  The  atonement  simply  consid. 
ered,  does  not  secure  the  salvation  of  one  man.  It  only  proves 
that  God  can  save  men.  Now  there  is  a  great  difference  be- 
tween  proving  he  can,  and  proving  he  will  save  all  men.  The 
former  is  easily  proved  ;  the  latter  cannot  be  proved.  The 
scriptures,  and  not  the  atonement,  prove  that  he  will  make  those 
provisions  efficacious  in  the  salvation  of  all  that  believe.  He 
will  bring  just  as  many  to  repentance  by  his  sovereign  grace, 
as  he  has  given  to  his  Son  in  the  covenant  of  redemption.  Now 
it  is  vain  to  pervert  the  truths  of  the  Bible,  by  incorporating  into 
our  views,  human  and  unscriptural  inventions.  Let  us  receive 
the  truth  just  as  it  is  revealed.  The  atonement  has  not  altered 
the  moral  affections  of  the  human  heart.    The  heart,  if  unchang. 

ed,  remains  the  same  as  though  no  atonement  bad  been  tnad^. 

10* 


lis  MESSIAH  AND 

And  all  those  hopes  of  salvation,  founded  on  the  plenitude  of  the 
atonement,  and  not  on  the  operations  of  the  Holy  Ghost,  in  ren- 
dering it  effectual  to  salvation,  are  false  and  delusive. 

I  infer  from  this  subject, 

2.  That  those  who  perish  are  inexcusable,  They  are  inex- 
cusable,  because  there  is  no  want  of  provisions.  God  is  sincere 
in  his  offers,  and  reasonable  in  his  requisitions.  And  in  the  atone- 
ment which  God  has  made,  he  has  made  provisions  for  every 
outcast  of  our  race.  The  gate  of  mercy  and  gospel  grace,  has 
been  open  from  the  day  on  which  this  text  was  uttered,  until  the 
present  moment.  The  voice  of  prophets  and  apostles,  and  their 
successors  in  office,  has  been,  there  is  a  fountain  opened  for  Ju- 
dah,  and  for  Jerusalem.  Behold  the  Lamb  of  God.  The  voice 
from  the  throne  of  the  Eternal,  has  mingled  with  that  of  the  am- 
bassadors of  the  cross,  look  unto  me,  all  ye  ends  oftheearth» 
and  be  ye  saved ;  for  I  am  God,  and  there  is  none  else.  And 
Jesus  stood  up  in]  the  last  day,  that  great  day  of  the  feast, 
and  cried,  saying,  if  any  man  thirst,  let  him  come  unto  me 
and  drink.  Come  unto  me  all  ye  that  labor  and  are  heavy  la- 
den, and  I  will  give  you  rest.  What  can  more  clearly  prove  the 
inexcusableness  of  sinners,  than  this  cloud  of  witnesses,  all  point- 
ing  to  the  Lamb  of  God,  and  proclaiming  as  with  one  voice,  the 
ability,  and  the  abundance  of  salvation,  that  dwell  in  him.  Heav. 
en  is  represented  as  gazing  with  amazement  on  the  scene  which 
displayed  the  love  of  God  to  man.  And  what  bars  the  sinner 
from  a  participation  of  the  joys  of  heaven  ?  Alas !  nothing  but 
his  own  wilfulness,  his  criminal,  inexcusable  wilfulness ;  and  for 
this  he  is  answerable,  and  not  God. 


ATONEKENT.  149 

I  close  this  lecture  by  pointing  you  to  this  scene  presented 
by  a  suffering  and  an  atoning  Saviour,  as  an  unparalleled  illus. 
tralion  of  divine  love.  When  man  was  helpless  and  hopeless, 
and  as  guilty  as  he  was  hopeless,  God  provided  a  Saviour  for  him  ; 
not  by  plucking  an  angel  from  his  throne,  but  his  Son  from  his 
bosom.  He  did  not  wait  until  man  was  plunged  in  ruin,  nor  even 
till  he  had  raised  a  hopeless,  supplicating  eye.  No  sooner  had 
man  fallen,  than  mercy  fled  to  his  relief.  God  so  loved  the 
world,  that  he  gave  his  only  begotten  Son,  that  whosoever  be- 
lieveth  in  him  should  not  perish,  but  have  everlasting  Hfe. 


LECTURE  XII. 

DEPRAVITY. 

Rom.  8.  7. 

Because  the  carnal  mind  is  enmity  agrainst  God  ;   for  it  is  not  subject 
to  the  law  of  God,  ueither  indeed  can  be. 

I  have  conducted  my  series  of  systematic  discourses,  down  to 

the  character,  advent  and  crucifixion  of  the  Messiah.     I  have 

proved  the  true  Messiahship  of  Christ ;  and  attempted  to  illustrate 

and  defend  the  doctrine  of  the  atonement.    I  am  now  to  examine 

the  doctrines  of  the  gospel,  or  the  doctrines  which  Christ  and  his 

apostles  taught.     The  gospel  is  that  system  of  truths  contained 

in  the  scriptures,  and  more  especially   and  clearly  exhibited  in 

the  New  Testament.    The  New  Testament  is  a  continuation  of 

the  Old.     They  are  mutually  interwoven  and  harmonious.     The 

doctrines  of  the  gospel,  are  called  doctrines  of  grace,  because 

they  relate  to  the  plan  of  salvation  by  grace  ;  or  because  these 


ISO  DEPRAVITY. 

doctrines  are  the  means,  in  the  hands  of  the  Spirit,  of  the  pardon, 
sanctification  and  redemption  of  sinners.  To  illustrate  the  more 
clearly  the  harmony,  and  mutual  dependence  of  these  doctrines, 
I  shall  begin  with  the  depravity  of  the  human  heart.  The  man 
who  understands  this  doctrine  correctly  and  scripturally,  will  see 
the  consistency  and  necessity  of  the  other  doctrines ;  and  will  be 
less  liable  to  err  in  his  faith  and  feelings.  I  know  of  no  class  of 
men  denying  the  depravity  of  man,  whose  religious  faith  and 
feelings  are  entitled  to  any  degree  of  respect,  though  there  is  a 
diversity  of  opinion,  as  to  the  nature  and  extent  of  this  deprav- 
ity.  As  it  is  one  object  in  preaching  to  enlighten  mankind,  and 
to  rectify  their  views,  every  thing  that  would  confuse  and  bewil- 
der the  mind,  ought  to  be  avoided.  The  sinfulness  of  man  should 
be  delineated  in  true  colors  ;  and  justice  and  affection  will  admit 
of  no  exaggeration. 

The  difference  between  natural  and  revealed  religion  must  be 
kept  in  view.  And  the  moral  powers  of  the  heart,  must  be  clear. 
]y  distinguished  from  the  natural  powers  of  the  mind,  that  there 
may  be  no  blending  of  things  which  are  different.  The  natural, 
or  animal  affections,  are  not  depraved.  Those  constitutional,  and 
instinctive  affections,  which  we  exercise  towards  our  families  and 
friends,  are  essentially  different  from  moral  affections.  Our  nat- 
ural sympathies,  or  feelings  excited  by  the  sufferings,  or  joys  of 
others,  are  similar  to  natural  affections.  That  these  are  distinct 
from  the  moral  affections,  is  evident  from  the  consideration,  that 
they  exist  in  other  animals  as  well  as  in  man.  And  they  may 
exist  in  a  high  state  of  perfection  in  that  man,  in  whom  moral 
sensibility  is  almost  extinct.     The  affections  with  which  a  parent 


DEPBAVITY.  151 

loves  his  children,  are  not  the  same  kind  of  affections,  as  those 
with  which  the  saint  loves  God.  The  man  who  hates  God,  may- 
love  his  children  as  ardently,  as  the  man  who  loves  him.  Tho 
natural  faculties  of  the  mind,  are  reason,  memory,  perception,  and 
conscience.  Reason  is  a  power  of  receiving,  comparing  and 
compounding  ideas.  This  power  may  be  exercised  independent- 
Jy  of  the  heart,  or  will,  and  therefore  is  not  moral.  If  we  hear  a 
man  assert,  that  two  and  two  are  eqaal  to  four,  we  cannot 
avoid  seeing  the  truth  of  the  proposition,  whether  we  wish  to  see 
it  or  not. 

Memory  is  a  power  of  retaining  and  recalling  past  ideas.  This 
faculty  may  be  exercised  independently  of  the  will,  and  therefore 
is  not  moral.  If  we  hear  what  we  have  heard  before,  or  see 
what  we  have  seen  before,  we  cannot  avoid  recollecting  that  we 
have  heard  or  seen  such  things,  whether  we  wish  to  recollect 
them  or  not. 

Perception  is  a  power  of  receiving  ideas  independently  of  the 
will.  If  we  open  our  eyes  in  a  clear  day,  we  cannot  help  per- 
ceiving the  visible  objects  around  us,  whether  we  wish  to  perceive 
them  or  not. 

Conscience  is  likewise  a  power  of  receiving  ideas  and  impres- 
sions, independently  of  the  will.  If  we  are  credibly  told  that  one 
man  has  killed  another  maliciously,  we  cannot  avoid  perceiving 
the  criminality  of  the  murderer,  whether  we  wish  to  perceive  it 
or  not.  The  conscience  is  sometimes  called  moral,  not  because 
it  is  either  good  or  bad  in  itself,  but  because  it  is  the  faculty  by 
which  we  distinguish  between  right  and  wrong  in  moral  conduct. 
These  natural  faculties  or  powers  of  the  mind,  are  not  depraved, 


152  DEFRAVITT. 

though  through  the  influence  of  the  depraved  heart,  they  are  oft* 
en  devoted  to  wicked  purposes.  It  is  further  evident,  that  the 
natural  faculties  are  not  depraved,  because  they  are  the  same  in 
all  intellectual  beings,  whether  sinful  or  holy.  That  three  times 
three  make  nine  is  a  conclusion  of  reason  ;  which  is  just  as  clear- 
ly  perceived  by  a  sinful,  as  by  a  holy  being.  Otherwise  the  saint 
and  sinner  in  any  process  of  reasoning  could  never  come  to  the 
same  conclusion.  They  oould  never  agree  in  the  settlement  of 
their  accounts,  They  could  never  agree  on  the  value  of  any  ar- 
ticle. It  therefore  follows  that  the  reason  of  man  is  not  de- 
praved.    The  same  is  true  of  all  his  other  natural  faculties. 

I  now  come  to  consider  the  moral  power  or  faculty  of  man. — 
By  moral,  I  mean,  the  exercises,  or  affections  of  the  heart  in 
view  of  right  and  wrong.  Is  there  any  thing  in  the  feelings  and 
conduct  of  mankind,  any  thing  in  the  moral  character  of  the 
world,  or  in  the  volume  of  truth,  which  can  aid  us  in  ascertaining 
the  kind,  and  degree  of  human  depravity?  The  answer  to  this 
question  is  very  plain.  There  is  abundance  of  evidence  on  this 
point,  both  in  the  character  of  man,  and  in  the  positive  declara- 
tions  of  scripture.  The  universal  prevalence  of  jealousy,  suspi- 
cion,  retaliation,  and  revenge,  the  broils,  contentions,  disputes, 
litigations,  and  crimes  of,  every  complexion,  which  have,  from 
the  first,  bathed  this  world  in  tears,  and  converted  it  into  a  house 
of  mourning  and  of  misery,  are  evidences  that  the  heart  of  man 
is  depraved.  The  depravity  of  the  heart,  consists  in  its  total  en- 
mity against  God.  All  its  affections,  designs,  desires,  volitions 
and  passions,  are  selfish,  sensual,  and  at  enmity  with  the  charac- 
ter,  laws,  and  government  of  God.    All  the  bolts,  and  bars,  and 


DEPBAVITir.  153 

prisons,  and  penalties;  all  the  securities,  conventions,  and  civil 
tribunals,  and  all  the  restraints  and  prohibitions  in  which  the  world 
abounds,  show  the  impurity  of  the  human  heart.  Deduct  the 
achievments  of  grace,  and  the  moral  world  is  universally  corrupt. 
Different  individuals  are  under  different  degrees  of  restraint,  from 
natural  amiableness,  or  natural  honesty,  from  the  influence  of 
titnidity,  or  education,  from  rational  convictions,  and  speculative 
knowledge,  and  divine  influence :  So  that  we  are  not  to  judge  of 
depravity  from  what  we  actually  see,  but  from  what  we  should 
see,  were  it  under  no  controlling  power,  and  subject  to  no  impas- 
sible barriers.  Enough,  however,  is  seen  from  the  moral  char- 
acter of  this  world,  to  prove  the  moral  and  total  corruption  of  the 
natural  heart.  Every  generation  has  illustrated  the  spirit  of  dis- 
obedience, and  its  natural  inclination  to  rebellion  against  God.  and 
defection  from  his  laws.  There  is  nothing  in  the  moral  charac- 
ter of  our  world,  which  would  justify  a  conjecture,  that  man  has 
any  native  holiness.  If  men  have  native  holiness  of  heart,  why 
have  they  never  asserted  and  proved  it,  and  assumed  a  distinct- 
ive, and  seperate  existence?  Why  has  not  some  community,  or 
some  individual  exhibited  the  loveliness  of  native  pun'ty  ?  But  it 
is  vain  to  press  difficulties,  and  multiply  evidences  from  observa- 
tion,  when  we  have  a  more  sure  word  of  prophecy  on  this  sub- 
ject. Ihe  scriptures  are  full  and  explicit  on  this  point.  They 
tell  us  plainly  in  what  it  consists,  its  nature,  and  extent.  We 
must  rest  our  faith  implicitly  on  the  revelation  of  God.  If  the 
Bible  tells  us  that  the  nature  of  depravity  consists  in  infirmities, 
and  the  absence  of  holiness,  we  must  believe  it ;  and  if  it  tells  us 
that  its  nature  is  enmity  against  God,  we  are  equally  bound  to 


154  DEPRAVITY. 

believe  it.  And  if  the  Bible  says,  this  depravity  is  partial,  then 
it  is  partial ;  but  if  total,  then  it.  is  total.  Let  God  be  true,  and 
every  man  a  liar.  We  should  come  to  this  subject,  with  perfect 
candor,  and  deeply  impressed  with  the  sentiment,  that  we  are  ex- 
posed  to  err  in  our  decisions  from  ignorance  of  our  own  hearts, 
and  too  exalted  notions  of  our  own  goodness.  The  proof  of  hu- 
man depravity  is  greatly  strengthened  by  the  unanimity  of  testi- 
mony  among  the  inspired  writers.  Before  the  flood  it  was  said, 
every  imagination  of  the  thoughts  of  the  heart,  is  evil,  only  evil 
continually.  And  after  the  flood  it  was  said,  the  imagination  of 
man's  heart  is  evil  from  his  youth.  These  passages  plainly  rep- 
resent  depravity  to  consist  in  a  wicked  or  evil  heart,  and  as  total, 
and  constant.  The  apostle  in  describing  the  depravity  of  Jews, 
and  Gentiles,  which  included  the  whole  world,  quotes  the  language 
of  almost  all  the  intervening  prophets  from  Moses  to  Malachi.— 
Rom.  3.  9 — 18.  There  is  none  righteous,  no  not  one.  There 
is  none  that  understandeth,  there  is  none  that  seeketh  after  God. 
They  are  all  gone  out  of  the  way :  they  are  together  become 
unprofitable  ;  there  is  none  that  doeth  good,  no,  not  one.  Their 
throat  is  an  open  sepulchre;  with  their  tongues  they  have  used 
deceit ;  the  poison  of  asps  is  under  their  lips :  whose  mouth  is 
full  of  cursing  and  bitterness :  Their  feet  are  swift  to  shed 
blood :  Destruction  and  misery  are  in  their  ways.  And  the 
way  of  peace  they  have  not  known  :  There  is  no  fear  of  God  be- 
fore their  eyes.  By  this  quotation  the  apostle  did  not  attempt  to 
prove  that  all  men  are  profane  swearers,  or  murderers,  but  that 
the  seeds  of  the  most  enormous  crimes  are  in  every  heart.  The 
different  shades  of  external  conduct  are  to  be  attributed  not  to 


DEPRAVITY.  155 

any  difference  in  the  native  depravity  of  the  heart,  but  to  differ, 
ent  divine  restraints.  Again,  it  is  said  in  the  text,  the  carnal 
mind  is  enmity  against  God;  for  it  is  not  subject  to  the  law  of 
God,  neither  indeed  can  be.  These  passages  are  incontrovertible 
in  proof  of  the  totality  of  human  depravity  ;  and  clearly  prove 
its  nature  to  be  enmity  against  God,  and  opposition  to  his  laws. 
Now  this  enmity  must  be  voluntary  from  the  very  nature  of  the 
affections  ;  for  they  must  be  active  or  dormant.  If  dormant,  they 
have  no  existence :  for  a  dormant,  or  an  inactive  affection  is  a 
plain  absurdity.  It  is  like  saying,  a  thing  exists,  and  does  not 
exist  at  the  same  time.  This  depravity  which  pervades  all  the 
affections  of  the  heart,  gratifies  itself  in  overt  acts  so  far  as  it 
can,  under  existing  circumstances  and  restraints.  Jer.  3,  5. — 
Will  he  reserve  his  anger  forever?  Will  he  keep  it  to  the  end? 
Behold,  thou  hast  spoken  and  done  evil  things  as  thou  could- 
est. 

I  do  not  say  the  natural  powers  of  the  mind  are  depraved,  and 
totally  sinful ;  but  the  moral  powers  of  the  heart,  the  affections, 
the  moral  affectionate  faculties  of  the  soul.  The  soul  of  the  un- 
regenerate  man,  is  totally  averse  to  the  divine  nature.  This  de- 
pravity  consists  in  enmity,  aversion,  or  disinclination.  The  nat- 
ural  heart  has  no  delight  in  God,  or  in  his  gospel,  and  no  relish 
for  the  doctrines  and  duties  of  religion.  This  is  just  as  true  of 
the  moralist  and  of  the  formalist,  as  of  the  openly  vicious.  Ev- 
ery  unregenerate  heart  is  enmity  against  God.  And  if  mankind 
do  not  view  themselves  thus  depraved,  it  is  either  because  they 
have  not  studied  and  believed  the  scriptures,  or  because  they 
have  not  had  truth  applied  to  their  minds.     But  the  Holy  Ghost 


156  DEPEAVITY. 

opens  the  sinner's  heart  to  his  view  and  lets  him  see  that  iniquity 
which  reigns  in  his  soul.  With  such  a  view  of  himself,  the  sinner 
finds  no  difficulty  in  believing  the  doctrine  of  total  moral  deprav- 
ity.  It  becomes  to  him  a  self-evident  truth.  He  sees  in  himself, 
the  seeds  of  the  foulest  crimes  that  have  ever  stained  the  pages 
of  history.  He  can  see  the  reason  that  he  has  not  been  over- 
whelmed  in  disgraceful  iniquity,  is  to  be  attributed  to  the  re- 
straints of  God,  and  not  to  any  native  disinclination  to  vice.  The 
affections  of  man  are  the  waters  of  the  same  fountain,  that  was 
opened  in  the  apostacy  of  angels,  and  resulted  in  the  apostacy 
of  man.  These  affections  are  ever  at  war  with  the  character  of 
God,  the  glory  of  the  universe,  and  the  peace  and  happiness  of 
man.  Thus  the  evidence  is  clear  from  scripture  that  the 
depravity  of  man  is  enmity  in  its  nature,  and  total  in  its  e.x. 
tent. 

There  are  other  scriptural  sources  of  evidence,  indirect,  but 
conclusive.  The  total  depravity  of  man  can  be  proved  from  the 
promises  of  God.  God  has  promised  eternal  life  to  every  indi- 
vidual  of  the  human  race  who  has  the  least  degree  of  holiness. 
These  promises  are  not  made  to  men  of  eminence  in  religious  at- 
tainments  only,  but  the  weak  and  feeble,  truly  pious,  are  included 
in  the  kingdom  of  God.  The  promises  are  made  to  all  the  truly 
pious,  however  limited  their  degree  of  sanctification. 

Now  if  all  men  have  a  certain  degree  of  holiness,  they  are  en- 
titled to  the  promises  ;  and  in  that  case,  the  threatnings  of  scrip- 
ture are  not  applicable  to  any  class  of  beings  on  earth,  and  its 
promises  are  a  senseless  blank.  The  promises  of  God  are  made 
to  every  individual  who  possesses  the  least  degree  of  holiness; 


DEPRAVITY.  157 

but  the  promises  of  God  are  made  to  none  in  a  state  of  nature,  it 
follows  therefore  that  none  in  a  state  of  nature  possess  the  least 
degree  of  holiness.  They  are  then  totally  depraved.  Because 
the  destitution  of  holiness  in  moral  beings,  implies  the  presence  of 
sin,  a  moral  being  must  either  love  or  hate  moral  objects.  And 
if  he  has  no  love,  his  hatred  is  total. 

Another  source  of  evidence  is  drawn  from  the  operations  of  the 
Holy  Spirit  in  the  experience  of  christians.  He  is  said  to  convince 
the  world  of  sin.  And  there  is  no  sentiment  which  he  more 
deeply  impresses  on  the  minds  of  all  the  subjects  of  bis  special 
operations,  than  the  total  sinfulness  of  their  hearts.  He  divests 
them  of  their  self-delusion  and  self- flattery,  and  draws  out  to  their 
view,  those  tempers  and  dispositions,  which  they  never  before 
suspected  to  exist  in  their  bosoms.  Paul  was  alive  without  the 
law  once,  but  when  the  commandment  came,  sin  revived,  and  he 
died.  Until  the  Holy  Ghost  applied  the  law  to  his  heart,  and 
thus  tried  its  dispositions  and  inclinations,  he  felt  secure  in  hia 
self-righteousness.  But  when  the  Spirit  exhibited  to  his  view 
the  hidden  wickedness  of  his  heart,  he  saw  nothing  in  himself  on 
which  he  could  build  a  hope  of  heaven.  The  same  has  been  true 
of  every  genuine  conviction.  Careless,  and  convicted  sinners 
judge  very  differently  on  the  nature  and  extent  of  their  depravity. 
Thousands  are  insensible  to  the  sinful  operations  of  their  own 
hearts.  And  when  we  take  into  consideration  their  unwillingness 
to  come  to  light,  and  their  studious  concealment  of  their  own 
hearts,  we  need  not  be  surprised  at  their  doubts  on  the  subject  of 
depravity.  How  should  they  have  correct  views  of  their  own 
hearts,  when  they  have  never  seen  them  ?  They  cannot  know 


168  DEPRAVITY. 

without  knowledge ;  they  cannot  see  without  sight.  The  reason 
that  sinners  have  such  incorrect  views  of  themselves  is  that  they 
do  not  wish  to  see  their  entire  enmity  against  God.  But  when 
the  Holy  Ghost  awakens  and  convinces  the  sinner,  he  may  just  as 
clearly  see  the  depravity  of  his  heart  as  the  saint.  Experience 
is  the  conviction  of  the  judgment ;  and  the  decisions  of  an  expe- 
rienced  man,  are  always  more  valuable  than  those  of  an  inexperi- 
enced  one.  The  natural  man  discerneth  not  the  things  of  the 
Spirit  of  God,  neither  can  he  know  them,  because  they  are  spirit, 
ually  discerned.  Those  who  have  been  renewed  in  the  spirit  of 
their  minds,  are  well  qualified  to  judge  of  the  native  total  depravi- 
ty  of  their  hearts.  This  doctrine  has  been  proved  in  the  case  of 
every  enlightened  and  gracious  conversion  since  the  foundation  of 
ttie  world.  The  language  of  the  distressed  soul  is,  I  am  lost,  I  am 
ruined,  I  am  helpless,  I  am  hopeless.  I  have  no  righteous- 
ness  in  myself,  and  I  have  no  claims  on  the  righteousness  of 
Christ. 

INFERENCES 

1.  This  subject  teaches  us  the  reason  that  the  unregenerate 
cannot  perform  good  works.  A  man's  views  of  his  works  will 
depend  entirely  on  his  views  of  his  heart.  And  no  man  has  cor. 
rect  views  of  moral  actions,  who  has  not  correct  views  of  moral 
affections.  It  is  the  heart  which  gives  character  to  moral  actions. 
Now  those  actions  are  holy  which  come  from  holy  affections,  and 
those  are  sinful,  which  come  from  sinful  affections.  If  a  man  has 
an  unholy  heart,  all  his  affections  and  emotions,  and  by  conse. 
quence,  all  his  actions  will  be  unholy.  If  he  pray,  or  repent  or 
perform  acts  of  hospitality,  it  all  proceeds  from  a  sinful  heart. — 


*  DEPRAVITY.  159 

This  sentiment  is  clearly  illustrated  in  the  first  Epistle  to  the 
Corinthians  thirteenth  chapter.  Here  the  apostle  teaches  us, 
that  charities  and  gifts,  and  the  faith  of  miracles,  and  martyrdom 
itself  will  profit  a  man  nothing,  if  he  is  destitute  of  love  to  God. 
If  impenitent  sinners  ever  perform  works  merely  from  natural 
affections  and  sympathy,  which  do  not  come  under  the  cogni- 
zance  of  the  divine  law,  and  which  possess  no  moral  qualit}', 
they  are  neither  sinful  nor  holy.  The  man  who  believes  in  the 
virtue  of  the  works  of  the  impenitent,  must  either  deny  that  vir- 
tue is  holiness,  or  the  total  depravity  of  the  heart,  or  he  must  de- 
ny  that  the  heart  gives  character  to  moral  actions. 

It  is  unphilosophical  and  unscriptural  to  suppose  a  sinful  heart 
can  generate  holy  conduct.  Because  action  disconnected  with 
the  affection;  has  no  moral  character  at  all.  He  who  has  cor- 
rect views  of  the  depravity  of  the  heart,  if  consistent  in  his  faith, 
must  have  correct  views  of  all  the  other  doctrines  of  grace.  A 
good  deed,  whether  it  be  a  desire,  a  volition,  or  an  overt  act, 
must  proceed  from  a  holy  disposition :  and  it  is  self-evident,  that 
he  who  has  not  this  disposition,  cannot  exercise  it.  God  always 
determines  the  character  of  an  act  by  the  disposition  from  which 
it  proceeds.  And  man  does  the  same  as  far  as  he  is  capable. — 
In  the  Bible,  lust  is  called  adultery,  and  hatred  is  called  murder. 
The  external  obedience  of  the  Pharisees  was  condemned  because 
they  had  no  internal  purity.  The  simple  act  of  taking  human 
life,  is  not  considered  in  civil  law  murder;  unless  it  proceeds  from 
malice  prepense;  else  it  were  foolishness  in  judges  and  jurors,  to 
inquire  into  the  circumstances  of  any  given  case.  If  the  mere  act 
of  taking  human  life  is  murder,  the  executioner  of  the  criminal. 


160  BOVREIGNTY   AND   AGENCY   OF   GOD. 

must  be  executed ;  and  the  series  of  executions  would  not  cease 
till  the  human  family  were  exterminated. 

It  is  evident  therefore,  that  he  who  believes  in  the  total  de- 
pravity of  the  heart,  and  the  sinfulness  of  all  impenitent  doings, 
is  perfectly  consistent  in  his  faith. 

2.  I  infer  from  this  subject  that  regeneration  is  unconditional. 
If  the  heart,  and  conduct  proceeding  from  that  heart  are  totally 
sinful,  and  no  actions  are  rewardable,  but  holy  ones,  it  follows 
that  none  of  the  works  of  sinners  are  a  condition  of  regeneration. 
The  reasons  of  their  regeneration  are  in  the  divine  mind  alone ; 
and  this  blessing  is  the  fruit  of  his  sovereign  good  pleasure. 

3.  1  infer  the  necessity  of  special  grace.  If  unrenewed  sinners 
always  effectually  resist  the  common  operations  of  the  Holy 
Ghost,  and  their  hearts  consist  in  enmity  against  God,  then  the 
influences  which  change  their  hearts  must  be  special.  Such  as 
were  never  exerted  on  them  before,  such  as  they  never  felt  be- 
fore. 

4.  I  infer  the  duty  of  humility. 


LECTURE  XIU. 

SOVEREIGNTY  AND  AGENCY  OF  GOD. 

Dan.  4.  35. 

And  he  doeth  according  to  his  will  in  the  armies  of  heaven,  and 
among  the  inhabitants  of  the  earth ;  and  none  can  stay  his  hand,  or 
say  unto  him,  what  doest  thou  7 

Whilevsome  have  indulged  in  speculations  on  the  degree  of  in- 

fluence  and  the  quantity  of  agency,  which  God  exercises  over 

his  works  and  creatures,  others  have  given  him  only  a  superin- 

tending  and  general  providence.    They  suppose,  as  the  smaller 

affairs  of  his  world  need  no  care  or  direction,  that  to  control  the 

most  prominent  parts  of  the  great  system  would  be  sufficient.— 

I  would  here  just  institute  the  query,  is  man  competent  to  judge 

what  are  the  most  prominent,  and  the  most  important  parts  of 

the  great  system?     But  I  consider  this  division  of  agency,  giv. 

ing  a  portion  exclusively  to  God  and  a  portion  cxclucively  toman, 

as  superficial  speculation.     By  this  I  do  not  mean  that  divin  e  agen- 

cy  is  human,  nor  that  human  agency  is  divine  agency.     You  may 

waste  your  livesin  conjectures  on  the  quantity  of  control  exercised 

over  an  angel,or  an  insect,  or  an  empire,  or  a  sparrow,  and  it  will 

amount  to  nothing.  The  scripture  history  of  the  divine  government, 

is  the  only  correct  and  satisfactory  one.  God  is  there  represented 

as  a  sovereign  over  his  own  possessions,  untaught,  uncontrolled, 

uninfluenced.    His  government  is  not  subject  to  the  imperfections 

of  earthly  monarchies.     He  can  never  be  under  the  influence  of 

11 


162  SOVEKEIGNTY   AND  < 

selfish,  sinful,  or  malignant  passions.  He  can  never  be  govern, 
ed  by  caprice  or  revenge.  His  natural  attributes  are  under  the 
direction  of  immutable  goodness.  His  heart  is  inaccessible  to 
impurity  of  motives.  The  innocent  will  not  go  unrewarded,  nor 
the  guilty  unpunished,  while  he  is  Ruler  and  Judge.  This  is 
not  true  in  the  government  of  earthly  monarchs.  They  may  not 
have  wisdom  to  devise,  nor  goodness  to  choose,  nor  power  to 
execute.  Their  best  efforts  may  prove  abortive.  And  a  vision- 
ary, selfish,  or  an  incensed  spirit,  may  sacrifice  at  its  shrine  the 
dearest  general  good  ;  and  ignorance,  weakness,  and  selfishness 
jeopardise  the  public  good,  if  supreme  authority  is  vested  in  a 
single  individual.  Still  no  good  man  could  object  to  an  unlimit- 
ed monarchy,  if  it  afforded  greater  security,  than  associated 
counsellors.  There  is  no  individual  who  possesses  the  combined 
wisdom  and  sagacity  of  a  world;  and  whose  integrity  and  be- 
nevolence are  guarded  by  a  cluster  of  immutable  attributes. — 
But  the  Sovereign  of  the  universe  could  not  be  benefitted  by  the 
counsels  of  his  creatures,  for  he  is  in  all  and  above  all,  God 
blessed  forever.  He  alone  is  competent  to  the  management  of 
his  extensive  empire.  If  he  could  find  a  being  better  qualified 
to  rule,  his  goodness  would  induce  him  to  surrender  the  reins  of 
government.  But  so  long  as  he  possesses  supremacy  of  attri- 
butes,  and  supremacy  of  excellence,  he  will  choose  to  reign,  and 
every  holy  intelligence  in  the  universe  will  choose  to  have  him 
reign.  The  language  of  angels  and  holy  men,  will  be,  the  Lord 
reigneth,  let  the  earth  rejoice.  When  I  say,  God  is  a  Sovereign, 
1  deduct  from  the  term,  every  thing  that  implies  abuse  or  oppres- 
sion, and  affix  to  his  sovereignty  every  lovely  and  desirable  quali- 


AGENCY    OF    GOD.  163 

ty.  I  consider  it  as  embracing  my  most  precious  hopes.  I  am 
aware,  that  there  are  supposed  to  be  more  difficulties  attending 
the  sovereignty  of  God  over  moral  and  intelligent  beings,  than 
over  the  natural  world.  But  I  apprehend  that  the  one  is  just  as 
fathomable,  and  capable  of  comprehension  and  proof  as  the  oth- 
er. We  must  rely  on  scripture-testimony  and  follow  scripture- 
history  on  this  subject.  The  bible  must  determine  the  nature, 
and  the  extent  of  divine  agency  in  natural  objects,  and  intellect, 
ual  and  moral  beings. 

The  sovereignty  of  God  is  his  right  to  dispose  of  all  his  works, 
according  to  his  own  good  pleasure.  His  agency  is  the  exer- 
cise of  his  sovereignty  in  the  government  of  all  his  works. 

Divine  decrees  are  the  eternal  and  immutable  designs  of  God 
concerning  all  things.  These  decrees  embrace  all  his  plans  and 
purposes,  and  are  the  rule  of  his  conduct.  Even  every  wise 
man  has  a  plan.  And  what  would  a  husbandman,  or  m-echanic 
accomplish,  if  he  had  no  plans'?  By  common  consent,  he  who  la- 
bors without  designs  or  system,  is  considered  either  foolish  or 
crazy.  Can  we  suppose  that  the  everlasting  God  is  destitute  of 
the  wisdom  which  he  has  given  to  his  creatures  ?  Nay,  but,  as 
the  heavens  are  higher  than  the  earth,  so  are  tpy  ways 
higher  than  your  ways,  and  my  thoughts  than  your  thoughts. 

Here  it  may  be  asked  how  extensive  and  how  particular  is  the 
agency  of  God?  That  he  gave  to  the  natural  world  its  structure 
and  its  laws ;  that  he  upholds  them  in  being,  and,  at  his  pleas- 
ure, suspends  and  counteracts  those  laws,  none  will  doubt.  The 
sun,  the  earth,  and  the  worlds  which  hang  like  sparkling  gems 

through  the  air,  are  supported  by  his  arm  and  touched  by  his  fin. 

11* 


164  SOVEREIGNTY  AND 

ger.  AH  the  laws  which  regulate  the  operations  and  changes  in 
the  natural  world,  are  under  the  divine  control.  With  him  are 
all  the  fluctuations  of  times  and  seasons,  the  variations  of  plants 
and  herbage.  God  gives  the  grazing  ox  his  meat,  and  provides 
for  the  raven  of  the  wilderness,  but  man  he  clothes  in  richer 
gifts,  and  feeds  with  finer  wheat.  He  is,  by  common  consent, 
the  parent  of  all,  and  his  tender  mercies  are  over  all  his  works. 
He  sends  rain  on  one  city  and  withholds  it  from  another.  He 
has  an  agency  in  all  national  revolutions.  He  raiseth  up  one 
king,  and  putteth  down  another;  and  giveth  the  kingdoms  of  the 
earth  to  whom  he  pleaseth.  The  objects  of  his  government  are 
accomplished  In  all  the  political  revolutions  of  the  world ;  for  the 
text  says,  he  doeth  his  will  in  the  armies  of  heaven,  and  among 
the  inhabitants  of  the  earth.  And  this  passage  is  a  confession  of 
the  king  of  Babylon,  who  was  taken  from  the  throne  and  sen- 
tenced to  be  a  companion  of  beasts,  until  he  would  acknowledge 
the  sovereignty  of  God  over  all  his  creatures,  and  was  prepared 
by  repentance  and  humility,  for  restoratian  to  his  sceptre. 

God  has  disposed  of  the  world  as  he  saw  fit.  And  though  his 
enemies  have  sometimes  triumphed,  and  his  friends  have  some- 
times  been  lost  in  clouds  of  darkness,  yet  the  result  has  proved, 
that  God  is  adequate  to  the  management  of  his  own  empire. — 
And  those  shades  in  the  scene  which  seemed  incompatible  with 
the  divine  character,  have  discovered  the  depths  of  his  wisdom 
and  love.  There  was  never  an  edict  issued  from  the  national 
council,  there  was  never  a  whistling  ball  on  the  field  of  battle ; 
there  was  never  a  deposition,  or  a  coronation  of  a  mitred  head, 
in  which  the  sovereignty  of  God  was  not  displayed.     J^e  is  the 


AGENCY   OF    GOD.  165 

King  of  kings,  and  the  Lord  of  lords.  The  heart  of  the  kins;  is 
in  the  hand  of  the  Lord,  and  he  turneth  it  whithersoever  he  will* 
But  the  sovereignty  of  God  is  not  only  manifested  in  the  political 
mutations  of  our  world,  but  in  the  vast  shades  of  moral  charac- 
ter,  which  we  discover  among  different  nations.  Why  have 
some  parts  of  America,  and  some  parts  of  Europe,  and  most  of 
Asia  and  Africa,  been  so  many  *centuries  enveloped  in  darkness, 
idolatry,  and  heathenism,  while  the  pure  light  of  the  Sun  of 
righteousness  has  been  poured  on  the  principal  portions  of  Europe 
and  North  America?  Could  not  God  have  reversed  the  scene 
and  made  our  land  the  land  of  images,  of  idols,  of  darkness  and 
of  death  ?  Why  has  the  Hindoo  been  left  for  so  many  centuries 
to  the  inhuman  practice  of  murdering  his  children,  and  bowing 
down  to  his  idols?  Why  does  the  Arab  patrol  the  desert  with 
the  weapons  of  death  in  his  hand?  Why  the  Turk  practice  his 
cruelty,  and  infringe  on  the  rights,  and  prey  on  the  happiness  of 
man?  And  why  the, m.illions  of  untutored  savages,  who  inhabit 
the  desert,  unblest  with  the  light  of  revelation.  Or  the  influences 
of  the  Spirit?  Are  we  more  meritorious  than  they?  And  has 
our  hand  gotten  us  this  refinement,  civilization,  and  these  politi. 
cal  and  religious  institutions  which  have  blessed  our  race  and 
ennobled  our  characters?  If  we  are  more  worthy,  his  unmerited 
munificence  gave  the  virtue  which  he  rewards.  And  why  is 
there  no  more  equality  in  the  distribution  of  divine  gifts?  Has 
God  bestowed  his  stores  of  benevolence  on  us  ?  But  gtving  doth 
not  impoverish  him,  nor  withholding  enrich  him.  And  why  hath 
he  not  given  equal  advantages,  civil  and  religious  to  every  tribe 
and  kindred  on  earth?  Is  there  any  thing  in  his  character,  gov- 


166  SOVEREIGNTY    AND 

ernment,  or  word,  that  binds  him  to  treat  all  men  alike?  then  he 
has  departed  from  the  way  of  righteousness  and  surrendered  hi« 
sovereignty.  As  a  righteous  sovereign,  he  is  bound  to  treat  all 
men  as  well  as  they  deserve  ;  and  when  he  exceeds  the  princi- 
ples of  strict  justice,  his  mercy  is  entirely  under  his  sovereign 
4:ontrol.  He  can  treat  all  better  than  they  deserve,  and  thus 
stop  every  mouth.  And"  he  has  a  right  to  treat  some  better  than 
others.  None  will  doubt  that  God  might,  long  ago,  have  placed 
a  bible  in  the  hands  of  every  intelligent  being  on  earth,  and  have 
filled  the  world  with  the  light,  and  influence,  and  institutions  of 
the  gospel.  And  all  the  reason  I  can  assign  why  he  has  not 
done  it,  is.  Even  so  Father,  for  so  it  seemeth  good  in  thy  sight. 
I  do  not  doubt,  that  he  has  good  reasons  for  his  conduct.  But 
limited  as  I  am  in  my  views,  I  must  rest  in  the  sovereignty  of 
his  will.  When  I  survey  this  spacious  and  crowded  world,  and 
walk  amidst  such  moral  and  intellectual  desolations,  and  see  but 
here  and  there  a  lucid  spot,  proud  and  unreconciled  unbelief  asks 
can  this  be  an  empire  of  the  God  of  Goodness,  of  mercy  and 
omnipotence?  But  even  here,  presumptuous  man  will  either  im- 
peach his  wisdom  and  love,  or  take  refuge  in  the  denial  of  his 
sovereignty.  But  this  subject  is  not  so  unpleasant  and  re- 
pulsive in  its  general  character,  as  when  reduced  to  particular 
cases. 

The  objections  against  the  agency  of  God  exercised  over  mat- 
ter, over  the  natural  air,  and  the  planetary  world,  are  not  so  nu- 
merous as  those  raised  against  his  agency  over  the  bodies  of  sin- 
gle men,  and  over  mind.  There  are  fewer  objections  against  his 
agency  over  angels,  than  over  men,  over  the  minds  of  good  men, 


AGJBNC7   OP    GOD.  107 

than  over  the  minds  of  bad  man.  The  human  heart  after  cheer- 
fully  following  the  sovereignty  of  God  down  through  every  grade 
of  material  nature,  often  says  to  him,  hitherto  shalt  thou  come 
and  no  farther,  and  here  shall  thy  dominion  cease.  They  are 
willing  he  should  be  a  sovereign  in  the  disposal  of  his  natural 
gifts ;  that  he  should  create  one  man  wise,  and  another  foolish, 
one  man  of  a  hale  constitution,  and  another  of  a  sickly  one  ;  that 
he  should  give  one  man  wealth  and  another  poverty ;  and  at  the 
same  time  revolt  at  the  thought,  of  his  bestowing  grace  upon  one 
man,  and  not  upon  another.  You  could  almost  convince  a 
world  of  the  universal  agency  of  God  in  his  temporal  gifts,  in 
this  single  passage.  Eccl.  9.11.  I  returned,  and  saw  under 
the  sun,that  the  race  is  not  to  the  swift,nor  the  battle  to  thestrong, 
neither  yet  bread  to  the  wise,  nor  yet  riches  to  men  of  happeneth 
understanding,  nor  yet  favor  to  men  ofskill ;  but  time  and  chance 
to  them  alI,-God  exercises  an  invisible  agency  in  allthese  things. 
I  do  not  know  any  good  reason  that  God  should  not  be  admit- 
ted  to  his  intellectual  and  moral  empire,  as  well  as  to  his  natural 
empire.  There  is  certainly  no  more  difficulty  or  danger  in  giv- 
ing  him  the  control  of  the  spiritual,  than  of  the  natural  world. 
Besides,  the  scriptures  as  fully  declare  his  agency  over  the 
hearts  and  affections  of  men,  as  over  their  bodies.  It  is  just  as 
easy  to  prove  that-  God  controls  the  volitions  and  choices,  the 
thoughts  and  affections  of  saints  and  sinners,  as  to  prove  he  has 
a  particle  of  agency  in  any  of  the  affairs  of  the  universe.  As  to 
the  consequences  attending  the  admission  of  the  universal  agency 
of  God,  I  have  no  fears.  It  is  a  scripture  doctrine;  it  must  be 
admitted.     And  if  it  has  an  unpleasant  efffect  on  us,  and  excites 


168  SOVJBREIGNXr  AND 

unhappy  feelings,  it  is  because  our  hearts  are  not  right,  and  we 
are  not  satisfied  with  the  character  of  God,  nor  with  the  exercise 
of  his  prerogatives.  I  examine,  prove,  and  defend  this  doctrine, 
as  a  revealed  truth.  If  I  may  but  exhibit  it  in  a  true  light,  and 
defend  it  in  a  proper  spirit,  I  have  no  fears.  God  is  my  teacher, 
and  the  bible  my  guide. 

I  am  to  prove,  then  from  the  Bible,  that  God  controls  in  a  per- 
fectly  sovereign  manner  the  hearts  of  all  men.  He  controls  the 
volitions  and  choices  of  the  saints.  Phil.  2.  12,13.  Workout 
your  own  salvation  with  fear  and  trembling;  For  it  is  God  that 
worketh  in  you,  both  to  will  and  to  do  of  his  good  pleasure.  God 
is  here  said  to  work  in  them  to  will  and  to  do.  But  the  agency  of 
God  is  employed  not  only  in  the  affections  and  conduct  of  s&ints, 
but  also  in  the  affections  and  conduct  of  sinners.  Zech.  8. 10,  Fori 
set  all  men  every  one  against  his  neighbor.  Deut.  2.  30.  ButSihon 
king  of  Heshbon,  would  not  let  us  pass  by  him :  for  the  Lord,  thy 
God  hardened  his  spirit,  and  made  his  heart  obstinate  that  he  might 
deliver  him  into  thy  hand,  as  appeareth  this  day.  Here  God  is 
said  to  harden  the  spirit,  and  to  render  the  heart  obstinate.  2 
Thess.  2.  11,  12.  And  for  this  cause,  God  shall  send  them  strong 
delusion,  that  they  should  believe  a  lie :  that  they  all  might  be 
damned  who  believed  not  the  truth,  but  had  pleasure  in  unrighte- 
ousness. I  would  not  insinuate  that  God  exercises  any  such  agen. 
cy  in  holy  or  wicked  men,  as  to  destroy  the  praise  or  blameworthi- 
ness  of  their  actions.  He  no  more  infringes  on  the  free  agency 
of  the  one,  in  causing  their  holy  volitions  and  actions,  than  on  the 
free  agency  ofthe  other,  in  causing  their  sinful  volitions  and  actions. 

He  governs  all  volitions  and  actions  without  changing  their 


AGENCY   OF    GOD.  169 

nature  or  voluntary  character.  Every  thoughtful  and  candid 
man  must  perceive,  that  there  are  the  same  difficulties  attending 
the  admission  of  divine  agency  in  governing  the  hearts  of  saints, 
as  in  governing  the  hearts  of  sinners:  in  both  cases  God  must 
govern  without  taking  away  free  agency.  If  the  agency  of  God 
over  the  hearts  of  sinners  destroys  their  guilt,  then  his  agency 
over  the  hearts  of  saints  destroys  their  virtue.  If  his  agency 
takes  away  the  viciousness  of  a  wicked  action,  then  his  agency 
takes  away  the  virtuousness  of  a  holy  action.  We  see,  that  it 
is  just  as  easy  for  God  to  work  in  a  sinner  or  a  devil  to  will  and 
to  do  a  wicked  deed,  and  at  the  same  time  leave  him  free,  blame, 
worthy  and  punishable,  as  it  is  for  him  to  work  in  a  saint  or  an 
angel,  to  will  and  to  do  a  good  deed,  and  at  the  same  time  leave 
him  free,  praiseworthy,  and  rewardable.  As  God  has  created 
intelligent  beings,  voluntary  and  free  agents,  he  can  exercise  no 
such  government  over  them,  as  to  destroy  their  free  agency.  So 
far  as  he  takes  away  their  free  agency,  he  annihilates  their  moral 
existence :  for  free  agency  is  freedom.  Independence  is  not  es- 
sential to  free  agency.  If  it  were,  God  would  be  the  only  free 
agent  in  the  universe.  Free  agency  consists  in  choosing ;  and  if 
God  causes  his  creatures  to  choose,  he  causes  them  to  be  free 
agents.  As  he  causes  both  saints  and  sinners  to  choose,  he  caus- 
es them  both  to  be  free  agents. 

Before  I  pass  to  the  inferences  which  will  be  drawn  from  this 
subject,  I  will  introduce  a  few  of  those  sweeping  and  unqualified 
passages,  in  which  the  universal  agency  of  God  is  clearly  assert- 
ed. Isaiah  46.  10,  Saying  my  council  shall  stand,  and  I  will  do 
all  my  pleasure.    Eph.  1.11.  Who  worketh  all  things  after  the 


170  SOVEREIGNTY  AND 

counsel  of  his  own  will.     Rom.  11.  36.    For  ofhim,  and  through 
hinr),  and  to  him,  are  all  things. 

1.  If  this  view  of  divine  agency  is  correct,  we  see  that  it  is  just 
and  consistent  with  the  divine  perfections,  and  with  the  accounta- 
bility ofhis  creatures,  for  God  to  introduce  sin  into  the  system,  as 
to  introduce  holiness.  He  has  just  the  same  object  in  view  in 
the  existence  of  sin,  that  he  had  in  the  existence  of  holiness, — his 
own  glory  and  the  greatest  good  of  the  universe. 

2.  This  subject  shows  us  the  perfect  harmony  between  human 
and  divine  agency.  Man  acts,  and  is  acted  upon.  God  ac 
complishes  all  his  designs  without  the  least  infringement  on  his 
free  agency.  There  is  in  every  choice,  volition  and  action  of 
man,  both  human  and  divine  agency.  That  this  view  perfectly 
harmonises  with  the  sentiments  of  the  inspired  writers,  is  evident 
from  scripture  illustrations.  God  hardened  Pharaoh's  heart;  Pha- 
raoh  hardened  his  own  heart.  Joseph's  bretheren  sent  h,im  down 
into  Egypt;  Joseph  says,  it  was  not  you  that  did  it,  but  God.  On 
a  certain  day,  God  promised  Samuel,  that  he  would  send  him  a 
man  to  be  annointed  king  over  Israel,  the  next  day.  On  the  day 
appointed,  Saul,  in  search  ofhis  father's  beasts,  at  the  suggestion 
ofhis  father's  servant,  directed  his  way  to  Samuel.  Samuel  told 
him  that  the  beasts  were  found ;  and  that  he  was  the  very  individual 
whom  God  in  the  fulfilment  of  his  promise,  had  sent  down  to  him, 
to  be  annointed  king  over  Israel.  God  sent  Nebuchadnezzar 
against  the  Israelites  to  punish  them  for  their  sins,  and  then  pun. 
ished  Nebuchadnezzar  for  the  impurity  of  his  motives  in  executing 
his  will.  The  predictions  of  the  scriptures,  made  it  necessary 
that  Christ  should  be  crucified;  and  the  character  of  the  trai. 


AGENCY    OF   OOD.  171 

tor,  and  of  the  executioners,  were  designated  ;  and  yet  he  was 
betrayed,  crucified,  and  slain  by  wicked  hands. 

3.  I  infer  from  this  subject,  that  the  enemies  of  God,  and  of 
his  church,  are  never  safe.  The  Sovereign  of  the  universe 
reigns,  to  conquer  his  enemies,  and  punish  the   incorrigible. — 

4.  Another  inevitable  inference  is,  that  the  friends  of  God  are 
safe.  What  are  the  powers  combined  against  the  church,  tho 
followers  of  the  Lamb?  In  whose  hands  have  they  deposited  the 
treasures  of  their  wrath?  What  is  the  arm  in  which  they  trust  ? 
Are  they  above  the  control  of  God?  Are  they  wiser  than  he? 
Can  they  contend  with  the  Almighty,  and  can  they  thunder  with 
a  voice  like  his  ?  Nay  :  they  wither  at  his  touch.  No  design 
formed  against  God  and  his  church,  can  prosper.  He  reigns  the 
friend  of  the  saint:  and  neither  the  affections  of  his  heart,  nor 
the  counsels  of  his  will  can  change.  He  says  to  every  saint,  as 
he  said  to  Abram,  I  am  thy  shield,  and  thy  exceeding  great  re- 
ward. He  reigns  to  complete  the  salvation  of  his  church,  and 
adorn  her  with  the  glories  of  her  heavenly  state. 

5,  We  see  that  the  doctrine  of  divine  and  human  agency,  issub- 
versive  of  the  sentiments  of  the  Armenian,  and  of  the  fatalist. — 
Such  is  the  divine  agency  as  to  remove  all  cause  of  boasting.  And 
such  is  human  agency  as  to  save  the  divine  Being  from  aspersion. 

6.  This  subject  shows  us  the  consistency  of  exhorting  sinners 
to  become  christians.  They  possess  all  the  natural  powers  that 
are  necessary  to*  embrace  and  obey  the  gospel.  The  only  diffi- 
culty is  in  the  will;  and  as  this  is  voluntary  disinclination,  it  is 
culpable.  And  the  question  may  be  put  to  the  whole  world, 
with  awful  solemnity,  why  will  ye  die? 


LECTURE  XIV. 

ELECTION. 

Eph.  1.  4.  5. 

According  as  he  hath  chosen  us  in  him,  before  the  foundation  of  the 
world,  that  we  should  bo  holy  and  without  blame  before  him  in  love. — 
Having  predestinated  us  unto  the  adoption  of  children  by  Jesus  Christ 
*to  himself,  according  to  the  good  pleasure  of  his  will. 

In  my  last  lecture,  I  discussed  the  sovereignty  of  God,  and  am 
now  to  consider  the  same  sovereignty  in  relation  to  the  salvation 
of  his  people. 

In  the  arrangements  of  the  triune  God,  for  the  salvation  of 
souls,  it  was  necessary  there  should  be  provisions  for  rendering 
the  atonement  effectual,  or  all  the  obedience  and  sufferings  of 
Christ  would  fail  of  promoting  the  holiness  of  mankind.  The 
depravity  of  man  would  preclude  every  prospect,  and  every  pos- 
sibility  of  its  becoming  efficacious,  without  something  more  than 
mere  atonement  or  provision.  Accordingly,  we  find  there  was 
a  covenant  entered  into  between  the  persons  of  the  Godhead,  in 
which  the  Father  gave  to  the  Son  an  elect  seed,  and  promised, 
that  in  consideration  of  his  work,  his  sufferings,  and  death,  he 
would  bring  them  to  repentance,  cause  them  to  exercise  faith  in 
Christ,  and  prepare  them  for  heaven.  This  is  called  a  covenant 
of  redemption,  made  between  the  Father  and  Son,  and  embraced 
all  that  ever  have  been  or  ever  shall  be  saved.  This  covenant 
is  recognised  in  passages  like  these :     Thy  people  shall  be  wil- 


ELECTIOK.  173 

ling  in  the  day  of  thy  power.  All  that  the  Father  hath  given  me 
shall  come  to  me.  The  parties  of  this  covenant  were  equal,  and 
it  was  made  on  the  principles  of  strict  justice.  The  covenant  of 
grace  exists  between  God  and  believers ;  and  is  necessarily  em. 
braced  in  the  covenant  of  redemption.  When  the  sinner  is  re- 
generated,  he  is  brought  into  a  covenant  in  which  God  pledges 
himself  to  treat  him  better  than  he  deserves,  and  to  give  him  final 
and  eternal  salvation.  This  is  the  covenant  of  grace.  The  cov- 
enant of  redemption  was  consummated  in  eternity  ;  and  the  cov. 
enant  of  grace  is  only  a  developement  of  the  covenant  of  redemp- 
tion. Nearly  and  inseperably  connected  with  the  covenant  of 
redemption,  is  the  doctrine  contained  in  the  text. 

Every  doctrine  which  involves  an  inquiry  into  the  administra- 
tion  of  an  infinite  God,  ought  to  be  examined  with  modesty,  hu- 
millty,  and  implicit  faith  in  divine  revelation.  Three  points  should 
be  firmly  fixed  in  the  mind  :  the  first  is,  that  God  often  acts  from 
reasons  which  are  unrevealed  and  incomprehensible,  and  from 
motives  supremely  excellent,  though  inscrutable  to  us.  The 
second  is,  that  God  treats  the  whole  human  family  better  than 
they  deserve.  And  the  third  is,  that  he  treats  some  better  than 
others.     He  always  acts  as  a  good  and  wise  sovereign. 

In  the  discussion  of  this  subject,  I  shall  not  be  answerable  for 
the  misrepresentations  of  its  enemies,  nor  of  its  professed  friends. 
The,doctrine  of  election  is  simply  this.  God  from  eternity  chose 
in  Christ  a  certain  portion  of  mankind  to  eternal  lif»,-^nd  they 
will  be  saved,  and  no  more.  This  is  a  scriptural  view  of  the 
doctrine  of  election.  In  the  stipulations  between  the  Father  and 
the  Son,  the  number  and  the  namesf  of  the  elect  were  given ; 


174  ELECTION. 

and  arrangements  were  made  with  the  Holy  Ghost,  to  bring 
them  in  at  the  time,  and  in  the  manner  stipulated ;  and  to  carry 
on  this  work  unto  eternal  redemption.  The  reasons  which  God 
has  for  the  selection  which  he  has  made,  I  cannot  assign.  But 
that  he  has  made  such  a  selection,  I  pledge  myself  to  prove  to 
you  from  the  Bible.  Let  it  be  remembered,  that  he  who  replies 
against  this  doctrine,  does  not  reply  against  man,  but  against  God. 
I  am  only  the  medium;  God  is  the  author  of  this  truth.  If  I 
discuss  itscripturally,  he  that  opens  his  mouth  against  it  opens  it 
not  against  me,  but  against  God.  In  examining  the  scriptures' 
in  relation  to  this  doctrine,  we  should  lay  aside  all  prejudice,  and 
come  to  the  law  and  to  the  testimony  with  humility  and  docility, 
and  learn  what  the  eternal  God  has  said.  Then  follow  me  in 
the  discussion  of  this  subject. 

I  prove  the  doctrine  of  election  from  the  text;  According  as 
he  hath  chosen  us  in  him,  before  the  foundation  of  the  world,  that 
we  should  be  holy,  and  without  blame,  before  him  in  love :  Hav- 
ing predestinated  us  unto  the  adoption  of  children,  by  Jesus 
Christ  to  himself,  according  to  the  good  pleasure  of  his  will. 

In  this  passage  a  choice  {s  spoken  of;  the  time  that  this  choice 
was  made ;  the  persons  chosen,  and  the  purpose  for  which  they 
were  chosen. 

Paul  and  the  Ephesian  church  are  the  persons  particularly 
spoken  of.  They  were  chosen  long  before  they  existed,  before 
men  or  angels  were  made,  before  the  foundation  of  the  world. — 
They  must  have  been  chosen  by  God.  For  at  the  time  they  were 
chosen,  they  did  not  exist,  and  therefore  could  not  have  chosen  them- 
selves.     They  were  not  chosen  and  predestinated  to  live  in  sin, 


ELECTION.  175 

and  thus  go  to  heaven ;  but  they  were  chosen  to  sanctification,  and 
predestinated,  preappointed,  or  appointed  from  eternity  to  holi. 
ness,  obedience,  and  eternal  life. 

This  then  is  a  fair  interpretation  of  the  passage.  God  chose 
them ;  he  chose  them  before  the  world  was  made ;  he  chose 
them  in  Christ  Jesus;  and  he  chose  them  lo  salvation.  He  must 
have  been  the  chooser,  if  there  was  any  ;  for  we  are  too  deprav- 
ed  to  choose  him.  He  says,  John  15.  16.  Ye  have  not  chosen 
me,  but  I  have  chosen  you,  and  ordained  you,  that  ye  should  go 
and  bring  forth  fruit,  and  that  your  fruit  should  remain,  that 
whatsoever  he  shall  ask  the  Father  in  my  name,  he  may  give  it 
you.  God  must  have  had  this  choice  in  eternity ;  because  he  can 
have  no  new  choices,  or  designs,  otherwise  he  would  be  muta- 
ble, always  changing  and  fluctuating.  To  suppose  he  does  not 
choose  an  individual,  until  the  individual  has  chosen  him,  is  to 
suppose  God  has  a  new  choice  every  time  there  is  a  case  of  re- 
generation. This  supposition  is  contrary  to  the  whole  tenor  of 
scripture. 

2.  Tim.  1.  9.  Who  hath  saved  us,  and  called  us  with  an  holy 
calling,  not  according  to  our  works,  but  according  to  his  own  pur- 
pose and  grace,  which  was  given  us  in  Christ  Jesus  before  the 
world  began.  The  Apostle  here  says  of  himself  and  of  Time 
thy,  and  by  inevitable  inference,  of  all  faithful  ministers  of  Christ, 
and  saints  of  God,  that  their  salvation  is  the  consequence  of  the 
purpose  and  grace  of  God,  which  preceded  their  conversion,  and 
even  their  birth,  and  was  given  them  in  Christ  Jesus  before  the 
world  began.  This  establishes  the  divine  purpose  or  decree  of 
election.    The  decree  of  a  monarch,  or  of  a  court,  is  only  the 


176  ELECTION. 

purpose  of  the  one  or  of  the  other,  written  down.  And  the  de- 
cree of  God,  is  only  his  purpose,  intention,  or  determination^ re- 
vealed  in  the  bible,  and  is  immutable  like  himself.  1  Pet.  1.  2. 
El.e£t  according  to  the  foreknowledge  of  God  the  Father,  through 
sanctification  of  the  spirit,  unto  obedience,  and  sprinkling  of  the 
blood  of  Jesus  Christ.  This  passage  is  applied  to  the  strangers 
scattered  throughout  Pontus,  Galatia,  Cappadocia,  Asia,  and 
Bythinia,  which  must  have  embraced  a  large  portion  of  the  vis- 
ible church.  They  are  called,  elect  according  to  the  foreknowl- 
edge of  God  the  Father.  God  knows  all  things,  past,  present 
and  future.  And  he  knows  every  one  that  will  ever  believe,  and 
be  saved,  because  he  knows  he  has  made  provision  for  their  sal- 
vation, and  for  the  application  of  that  provision.  And  if  he  fore- 
knew all  things,  he  knows  the  number  and  the  names  of  those 
who  will  be  saved.  And  if  he  knows  they  will  be  saved,  they 
surely  will,  and  must  be  saved,  and  it  cannot  be  otherwise.  It 
has  been  said,  if  God  is  infinite,  all  things  with  him  are  possible  : 
therefore  it  is  possible  with  him  to  choose,  not  to  foreknow  every 
thing  ;  and,  in  many  cases,  to  prefer  ignorance  to  knowledge. — 
My  reply  to  this  is,  if  he  chose  to  be  ignorant  of  some  things,  he 
roust  have  known  those  things  before  he  could  have  any  choice 
about  them. 

Nor  is  the  foreknowledge  of  God  invalidated,  by  supposing 
all  things  an  eternal  now  with  him,  for  on  this  supposition  every 
event,  past,  present,  and  future,  is  as  infallibly  fixed  as  it  can  be 
by  predestination.  If  the  birth,  life,  character,  death,  and  destiny 
of  every  individual  of  the  human  family,  who  shall  live  in  heaven, 
or  suffer  in  hell,  is  present  to  the  divine  Being,  then  these  things 


ELECTION.  177 

lire  unchangeably  fixed.  If  it  be  said,  that  strictly  speaking, 
there  is  no  such  thing  as  foreknowledge  with  God,  I  reply,  he  is 
the  only  being  to  whom  the  term  can  with  any  propriety  be  ap- 
plied. Man's  knowledge  of  future  events,  is  received  by  faith  ia 
the  testimony  of  divine  revelatio'n.  Known  unto  God  are  all  his 
works  from  the  beginning  of  the  world.  The  terms  foreknew, 
and  foreknowledge,  as  used  in  the  bible,  are  applied  exclusively 

'  to  God.  God  knew  he  should  create  tho  world,  before  he  should 
destroy  it ;  and  though  he  knew  both  these  events  at  the  same 
time,  yet  he  knew  one  would  take  place  before  the  other.  He 
knew  that  his  Son  would  be  crucified  before  the  judgment.  And 
it  is  just  as  proper  to  apply  time  to  God  as  to  man.    And  in  his 

*  view,  one  event  must  precede  another,  and  one  event  must  suc- 
ceed another.  Could  God  see  that  Washington  was  born  the 
same  day  that  he  died?  Since^  therefore,  it  is  just  as  proper  for 
God  to  speak  of  the  past,  present,  and  future,  as  it  is  for  man  to 
speak  of  them,  and  since  the  Holy-Ghost  applies  the  word  fore- 
knowledge  to  God,  I  am  perfectly  satisfied  with  the  language  of 
the  bible.  The  passage,  a  thousand  years  with  the  Lord  are  as 
one  day,  and  one  day  as  a  thousand  years,  does  not  mean  that 
God  knows  no  difference  of  time  in  the  existence  of  events  which 
take  place  at  different  periods ;  but  it  simply  means  that  God 
will  not  delay  to  fulfil  his  promises  at  the  time  which  he  has  ap- 
pointed, though  that  time  may  not  be  the  time  which  man  has 
set.  Every  event  which  he  knows  will  take  place,  most  cer- 
tainly  and  infallibly  will.  For  to  suppose  it  can  be  otherwise 
than  he  knows  it  is,  or  will  be,  is  to  suppose  that  he  could  know 

it,  and  not  know  it  at  the  same  time:  a  sentiment  which  furnish- 

12 


178  BLECTIOW. 

es  its  own  refutation.  To  say  he  foresaw  their  repentance  and 
faith,  and  therefore  chose  them,  involves  another  difficulty.  If 
he  foresaw  they  would  repent  and  believe,  did  he  not  foresee, 
that  he  would  give  them  this  repentance  and  faith  ?  Did  he  fore- 
see they  could  exercise  repentance  and  faith  without  his  own 
previous  arrangements,  in  furnishing  a  Saviour,  and  the  influen- 
ces of  the  Spirit  ?  And  is  it  possible  he  would  defer  choosing 
them  to  salvation,  until  he  had  made  provisions,  and  arrangements, 
and  carried  them  partially  into  execution  ?  Would  he  do  so  much 
without  the  object  or  the  end  in  view  ?  To  suppose  that  God 
founds  his  choice  of  sinners  on  their  choices  of  him,  is  to  suppose 
that  he  is  dependent  on  the  choices  of  his  creatures  for  his  own 
choices,  which  is  a  plain  contradiction  of  scripture,  and  contrary 
to  reason,  and  fact. 

It  will  now  be  shown  from  several  passages,  that  the  election 
of  God  is  the  cause  of  the  regeneration  and  the  graces  of  the 
saints,  and  not  their  graces  the  cause  of  their  election.  I  would 
just  remark  before  introducing  my  quotations,  that  the  word 
elect  is  used  with  a  small  variation  of  sense,  though  it  always  im- 
plies in  God,  a  choice,  or  purpose.  Christ  is  called  elect,  because 
he  was  chosen  and  set  apart  from  eternity,  by  Grod  the  Father, 
to  the  work  of  mediation  and  redemption.  There  were  elect 
angels  whom  God  chose  to  eternal  life.  The  Israelites  were  an 
elect  nation,  chosen  from  all  the  nations  of  the  earth.  And 
Christ  has  a  seed  chosen  to  eternal  life,  and  this  election  is  eter- 
nal. Chosen  us  from  the  beginning.  2.  Thess.  2.  13.  From 
before  the  foundation  of  the  world.  Eph.  1.  4.  It  is  absolute 
and  irrevocable.    Rom.  9.  11.  For  the  children  being  not  yet 


ELECTION.  179 

born,  neither  having  done  any  good  or  evil,  that  the  purpose  of 
God  according  to  election  might  stand,  not  of  works,  but  of  him 
that  calleth.  2.  Tim.  2.  19.  Nevertheless,  the  foundation  of 
God  standeth  sure,  having  this  seal,  the  Lord  knoweth  them  that 
are  his.  It  is  personal,  that  is,  it  is  confined  to  a  certain  num. 
ber  of  persons.  Mat.  20.  23.  It  shall  be  given  to  them  for  whom 
it  is  prepared  of  my  Father.  Acts.  13.  48.  And  as  many  a> 
were  ordained  to  eternal  life  believed. 

Paul,  in  his  first  Epistle  to  Tim.  1.  15.  Says  it  extended  to 
the  chief  of  sinners.  In  the  text  he  says,  they  were  elected  in 
Christ,  and  in  Eph.  1.  4.  and  1  Thes.  5.  9.  he  says,  they  are 
elected  to  sanctification  and  holiness  as  the  means,  and  eternal 
life  as  the  end.  Add  to  these  passages  the  following  scripture- 
phrases.  Behold  mine  elect ;  mine  elect  shall  inherit  it.  Elect 
shall  long  enjoy  it.  For  the  elect's  sake,  those  days  shall  be 
shortened.  If  it  were  possible,  they  shall  deceive  the  very  elect. 
Gather  his  elect  from  the  four  winds.  Shall  he  not  avenge  his 
own  elect.  The  faith  of  God's  elect.  As  the  elect  of  God ; 
elect  according  to  the  foreknowledge  of  God  ;  elect  precious. — 
Israel  hath  not  obtained  that  which  he  seeketh  afler,  but  the 
election  hath  obtained  it,  and  the  rest  were  blinded.  Add  to 
these  the  passages  in  which  the  word  election  occurs.  That  the 
purpose  of  God  according  to  election  might  stand.  The  election 
of  grace ;  the  election  hath  obtained  it.  But  as  touching  the  elec 
tion  they  are  beloved.  Your  election  of  God.  Make  your  cal- 
ling and  election  sure.  With  these  texts  before  you,  can  you 
think  me  visionary  or  enthusiastic,  in  preaching  and  defending 

the  doctrine  of  election?  Is  there  no  such  doctrine  in  the  bible,  or 

12* 


180  ELECTION. 

have  I  collected  these  passages  from  Grecian  philosophy,  or 
heathen  mythology?  I  should  not  obtrude  such  a  long  list  of 
scripture  quotations  upon  you,  did  I  not  hope  that  your  candor 
would  lead  you  to  respect  the  authority  of  God,  and  to  revere 
and  embrace  a  doctrine,  which  has  long  been  opposed  by  the 
ignorance,  selfishness,  and  misrepresentations  of  man.  If  I  have 
any  misconceptions  on  this  subject,  they  are  the  most  pardonable 
of  all  the  errors  of  my  faith ;  for  I  can  give  no  fair  and  candid 
exposition  of  these  twenty  six  passages  of  scripture,  in  which  the 
words  elect  and  election  occur,  unless  1  admit  the  doctrine,  that 
God  did  from  eternity  choose  a  certain  portion  of  mankind  to 
eternal  life,  and  they  will  be  saved  and  no  more.  But  it  may  be 
said,  I  have  selected  the  most  exceptionable  passages  there  are 
in  the  bible.  My  only  reply  is,  if  they  are  worthy  to  have  a 
place  in  the  bible,  they  are  worthy  to  have  a  place  in  my  creed. 
I  am  not  ashamed  to  believe  and  defend  what  God  has  revealed. 
And  the  man  who  will  have  the  candor  and  patience  to  examine 
the  scriptures  in  relation  to  this  subject,  I  doubt  not,  will  be  ful- 
ly  satisfied  of  the  truth  of  the  doctrine  of  personal  election.  I 
shall  not  stain  my  garments,  nor  hazard  my  last  account  to  my 
judge,  and  deceive  my  beloved  people,  by  concealing  the  truth 
of  God,  and  building  you  up  on  error.  But  why  should  this  doc- 
trine be  represented  as  hard  to  be  understood,  and  hard  to  be  be- 
lieved? No  doctrine  is  more  plain ;  none  more  consoling.  It 
may  be  asked  then,  why  is  it  not  more  generally  beheved,  and 
more  extensively  loved?  I  answer,  for  several  reasons.  Some 
blend  it  with  several  other  doctrines ;  and  thus  render  it  uninteL 
ligible.    They  make  no  clear  distinction  between  election,  de- 


ELECTION.  181 

crees,  and  reprobation.  Whereas  the  doctrine  of  election  re. 
spects  only  the  salvation  of  those  who  embrace  the  Saviour.  It 
is  simply  this,  God  extends  mercy  to  some  of  the  human  family. 
And  who  can  object  to  this?  He  saves  whom  he  pleases,  and 
does  no  injustice  to  others.  He  makes  all  men  full  and  fair,  and 
sincere  offers ;  and  who  is  to  be  blamed,  if  he  leaves  them  to  their 
own  choices?  The  decrees  of  God  are  the  rule  by  which  he  reg- 
ulates his  own  conduct.  The  doctrine  of  reprobation  is  God's 
eternal  determination  to  display  the  glory  of  his  justice,  in  the 
everlasting  punishment  of  the  "  vessels  of  wrath  fitted  to  destruc- 
tion." 2  Pet.  2.  12.  But  these  as  rational  brute  beasts,  made  to 
be  taken  and  destroyed,  speak  evil  of  the  things  that  they  under- 
stand not,  and  shall  utterly  perish  in  their  own  corruption.  2 
Thess.  2.  11,  12.  And  for  this  cause  God  shall  send  them  strong 
delusion,  that  they  should  believe  a  lie,  that  they  all  might  be 
damned,  who  believe  not  the  truth,  but  had  pleasure  in  unright- 
eousness.  Rom.  11.7.  What  then?  Israel  hath  not  obtained 
that  which  he  seeketh  for  ;  but  the  election  hath  obtained  it,  and 
the  rest  were  blinded.  Prov.  16.  4.  The  Lord  hath  made  all 
things  for  himself;  yea,  even  the  wicked  for  the  day  of^evil. 

Now  you  cannot  understand  the  doctrine  of  election,  unless 
you  consider  it  by  itself,  disconnected  from  other  doctrines.  It 
is,  when  considered  alone,  a  simple  revealed  truth ;  and  not  only 
a  plain,  but  an  animating  truth,  and  it  is  the  only  doctrine,  which 
makes  sure  the  salvation  of  any  of  the  human  family.  If  men 
were  left  until  they  choose  God,  th^y  would  never  do  it.  If  God 
has  not  chosen  them,  he  never  will  choose  them.  He  is  unchange- 
able  ;  and  has  no  new  choices,  or  purposes. 


183  ELECTION. 

But  this  doctrine  is  often  rejected,  because  it  is  misrepresent- 
ed. As  the  doctrine  of  election  has  never  been  candidly  and 
correctly  represented  by  its  enen)ies,  there  has  never  been  a 
fair  and  candid  refutation  of  it.  It  has  always  been  misrepre- 
sented, and  then  declared  to  be  our  belief;  when  we  as  much 
disbelieve  it  in  the  form  in  which  its  enemies  represent  it,  as  they 
themselves.  Neither  Wesley,  nor  Clark  have  stated  this  doc- 
trine scripturally,  nor  as  it  is  expressed  in  our  articles  of  faith. 
Now  when  this  doctrine  is  thrown  into  a  disfigured  and  offensive 
form,  and  then  set  off  with  false  colourings,  and  sophistical  refu- 
tations, it  is  not  surprising  that  the  unthinking  multitude,  should 
join  in  the  acclamation  horrible!  abominable!  damnable  heresy! 
Crucify  him,  crucify  him !  What  object,  ever  so  amiable  and 
lovely,  could  not  be  shorn  of  its  lustre,  by  the  rough  hand  of  un- 
feeling slander  and  misrepresentation  ?  And  these  are  the  only 
means  which  can  succeed  in  producing  disaffection  towards  the 
doctrine  of  election.  Let  this  doctrine  be  stated  as  it  is  by  its 
friends,  and  let  the  arguments  which  they  adduce  in  support  of 
it,  be  fairly  laid  before  the  public,  and  those  who  disbelieve  it 
would  contribute  more  to  its  spread,  than  its  friends  can  do.  It 
is  not  surprising,  that  men  should  succeed  in  producing  a  gen- 
eral rejection  of  this  doctrine  ;  for  multitudes  are  prepared  and 
anxious  to  embrace  every  effigy  of  an  argument  against  it. — 
And  it  is  very  easy  by  sophistry  or  declamation,  to  make  men  be- 
lieve, what  they  wish  to  be  true,  even  in  the  face  of  irrefutable 
reasonings.  God  is  unpalet^eable  to  our  natural  hearts:  and 
every  doctrilie  which  has  God  in  it,  and  brings  into  view  his 
character,  or  prerogatives,  must,  for  the  same  reasons  be  unpleas- 


ELECTION.  183 

ant.  It  is  a  truth  which  cannot  be  concealed,  that  this  world  is 
not  pleased  with  its  Maker.  It  is  supremely  selfish  ;  and  every 
infringement  on  its  selfishness,  irritates  and  distresses.  Now  ev- 
ery  being  who  has  supreme  aflfection  and  confidence  in  God,  will 
rejoice  in  the  sovereignty  of  his  grace  ;  and  feel  more  safe  and 
happy  in  his  hands,  than  in  the  hands  of  any  other  being. 

When  the  master  of  the  house  was  reproached  for  giving  the 
same  wages  to  him  who  had  worked  only  one  hour,  as  to  him 
who  had  borne  the  heat  and  burden  of  the  day,  his  reply  was,  is 
it  not  lawful  for  me  to  do  what  I  will  with  my  own  ?  Two  shall 
be  laboring  in  the  field  ;  one  shall  be  taken  and  the  other  leA. 
Two  shall  be  grinding  at  the  mill ;  one  shall  be  taken  and  the 
other  left.  When  the  Saviour  preached  this  doctrine  to  the 
Pharisees,  by  telling  them,  that  the  Prophet  Elijah  was  sent  to 
none  but  a  poor  widow  in  the  city  of  Sarepta,  the  whole  city 
were  fiilled  with  wrath.  There  are  evidences  enough,  that  none 
of  us  by  nature  love  this  doctrine.  The  pride  of  the  human  heart 
rejects  it.  We  may  understand  it,  and  we  may  believe  it,  with- 
out grace ;  but  without  grace  we  can  never  love  it.  To  be  pleas- 
ed  and** delighted  with  it,  is  a  strong  evidence  of  a  new  heart.-^ 
Every  man  who  intelligibly  and  cordially  embraces  this  doc- 
trine will  be  saved  ;  because  his  espousal  of  it  is  proof  that  he 
has  given  up  his  selfishness  and  committed  his  soul  to  God.  He 
who  is  pleased  with  God,  must  be  pleased  with  the  methods  of  his 
grace ;  and  he  who  is  pleased  with  the  methods  of  his  grace,  and 
founds  his  hope  affectionately  and  entirely  on  the  sovereign  mer- 
cy of  God,  can  never  be  lost. 

We  can  never  assign,  and  oever  know  the  reasons  of  the  di. 


184  ELECTION. 

vine  distribution  of  the  gifts  of  grace  in  this  world.  But  if  we 
are  reconciled  to  the  proceedings  of  God  here,  we  shall  unques- 
tionably rejoice  in  the  consummation  and  final  display  of  this 
plan  of  redemption.  Now  if  1  am  naturally  opposed  to  the  divine 
character,  and  to  the  plan  of  salvation  by  grace,  then  to  become 
pleased  with  God,  and  with  his  sovereign  good  pleasure,  is  an 
evidence  that  I  am  changed.  Besides  the  only  contest  between 
God  and  his  creatures,  is,  whether  God  shall  be  what  he  is,  and 
do  what  he  pleases  with  his  own.  Proud  man  wishes  some  of 
the  honor  of  his  salvation.  He  is  unwilling  to  be  saved  by  grace. 
Selfish  man  wishes  God  always  to  act  with  reference  to  his  good; 
■  and  is  unwilling  he  should  pursue  the  general  good.  Now  the 
heart  of  man  will  never  come  over  on  the  side  of  God,  and  coin- 
cide with  him  in  his  views  and  government,  until  he  is  reconciled 
and  sanctified.  The  pious  man  would  have  no  hopes  of  salvation, 
if  God  should 4eave  mankind  till  they  are  disposed  to  love  and 
choose  him.  With  our  depravity,  we  choose  any  thing  rather 
than  God. 

The  doctrine  of  election,  then,  is  a  consoling  doctrine,  as  it  is 
the  only  one  which  insures  the  salvation  of  any  of  our  race.  It 
is  not  a  discouraging  doctrine,  because  it  does  not  lA  the  least  de- 
gree,  infringe  on  the  free-agency  of  man,  nor  close  the  door  of 
mercy  on  any.  It  is  simply  this,  that  God  chooses  and  saves 
sinners  at  the  time,  and  in  the  manner  he  pleases;  and  does  it 
without  any  injustice  to  his  creatures.  It  will  be  said  that  by 
making  the  cordial  reception  of  this  doctrine,  a  test  of  christian 
character,  I  exclude  from  salvation,  multitudes  who  give  evi- 
dence of  piety,  but  who  deny  this  doctrine.    I  reply,  by  no 


"  KLBCTIOS  185 

means :  those  pious  persons,  who  through  prejudice  or  indistinct 
views  of  this  doctrine  reject  it,  do  acknowledge  it  in  substance 
and  express  it  in  their  own  language.  They  speak  of  God's 
thoughts  of  mercy  towards  them.  But  what  are  God's  thoughts 
of  mercy  but  his  eternal  purpose  of  mercy?  They  are  aston- 
ished that  God  should  call  them  into  the  gospel  of  his  Son,  and 
leave  their  neighbors  in  impenitence-  And  if  they  pass  by  in  si- 
lence, or  deem  mysterious  and  inexplicable  those  passages  which 
contain  this  doctrine,  they  dare  not  erase  them  from  the  Bible. 

And  now  I  will  only  add  that  1  have  no  misgivings  of  heart,  or 
of  conscience,  in  the  discussion  of  this  doctrine,  which  I  have  now 
laid  before  you.  My  reasons  for  introducing  so  large  a  quotation 
from  the  scriptures,  have  been  to  divest  my  mind  and  my  senti- 
ments,  of  the  influence  of  human  opinions,  and  to  let  the  inspired 
writers  speak  for  themselves.  Of  all  the  doctrines  of  grace,  this 
is  the  most  humbling  to  man,  and  the  most  exalting  to  God.  It 
is  a  most  precious  and  consoling  truth  to  the  pious  soul.  I  dare 
not  doubt;  I  dare  not  question  it;  I  dare  not  reject  it.  What 
God  has  revealed,  we  should  believe.  And  most  of  all,  should 
we  believe  in  that  doctrine  which  teaches  us  that  the  ravages 
of  the  apostacy  will  not  be  universal  and  eternal.  Blessed  be 
God,  that  he  has  chosen  in  his  Son,  a  seed  to  serve  him.  Hav- 
ing fixed  his  heart  on  this  work,  and  having  purposed  it  in  infinite 
wisdom  and  goodness,  the  sun  shall  never  shine  on  this  world, 
without  shining  on  those  who  shall  be  guided  by  the  Son  of  righte- 
ousness unto  eternal  day.  Lord,  may  we  love  thy  character, 
love  the  methods  of  thy  grace,  and  love  the  choices  of  thy  heart. 

The  inferences  from  this  doctrine  are,  that  saints  should  be 


1^  SPECIAL   CALLING. 

hamble ;  that  men  are  not  mere  machines ;  that  opposition  to 
this  doctrine  is  opposition  to  the  word  and  will  of  God,  and  to 
the  salvation  of  man ;  and  that  the  ministers  of  Christ  have  a< 
bundaat  encouragement  to  preach  the  gospel,  because  it  will 
certainly  prove  eflectual  to  the  salvation  of  souls. 


LECTURE  XV. 

SPECIAL  CALLING. 

Rev.  19.  9. 

And  he  saith  unto  me,  write,  Blessed  are  they  which  are  called  unto 
the  marriage  supper  of  the  Lamb. 

Having  proved,  in  my  last  lecture,  the  appointment  of  the  peo- 
ple of  God  to  salvation,  I  am  now  to  discuss  the  manner  of  the 
divine  proceedings,  in  fulfilling  this  appointment. 

As  the  common  grace  of  God,  embraces  all  the  favors  which 
we  enjoy  previous  to  a  change  of  heart,  and  his  special  grace,  the 
blessings  of  salvations;  so  all  the  operations  of  the  Spirit,  which 
do  not  change  the  heart,  are  called  common  influences,  or  com- 
mon  operations,  and  those  which  produce  holiness  and  salvation, 
special  influences.  All  we  have  to  do,  to  ascertain  the  degree 
and  character  of  the  operations  of  the  Spirit,  on  the  hearts  of 
sinners,  in  conviction  and  regeneration,  is  to  examine  the  scrip, 
tures  and  christian  experience.  If  the  doctrine  of  special  calling 
is  a  revealed  truth,  and  if  there  are  operations  on  the  heart  of 


SPECIAL    GALLING.  187 

maa,  which  produce  regeneration,  then  to  be  ignorant  of  these 
operation?  is  to  be  ignorant  of  the  evidences  of  adoption.  Every 
degree  of  influence,  which  exceeds  the  ordinary  operations  of 
the  Spirit,  is  emphatically  special.  But  I  shall  use  special  in  the 
sense  of  saving.  Those  operations  which  change  the  heart,  and 
result  in  the  salvation  of  the  soul,  are  special.  Whether  those 
convictions  which  result  in  regeneration,  and  those  which  do  not 
result  in  regeneration,  are  the  same,  I  am  not  able  to  determine. 
I  know  not  but  the  eye  of  Omniscience  may  see  a  plain  differ- 
ence between  those  convictions  which  result  in  conversion,  and 
those  which  only  agitate  the  mind,  ^nd  then  subside,  leaving  no 
happy  or  virtuous  impressions.  A  decision  on  this  question  would 
not  affect  the  subject  under  consideration.  The  temporal  bles. 
sings  we  enjoy,  the  influence  of  our  judgments,  consciences,  rea- 
son,  education,  regard  to  popular  opinion,  fear  of  punishment,  and 
the  invisible  restraints  of  the  Holy  Ghost,  comprise  the  common 
grace  of  God.  The  calls  of  the  natural  powers  of  the  mind,  of 
providence,  and  of  the  Holy  Spirit,  which  do  not  effect  a  saving 
change,  are  common  calls.  All  men  are  the  subjects  of  the 
common  calls  of  God.  Comparatively,  few  have  been  the  sub- 
jects  of  his  special  calls.  I  rest  my  faith  in  the  doctrine  of  special 
calling,  on  the  experience  of  christians,  and  scripture  testimony. 
I  place  before  you  a  christian,  and  ask  for  a  narration  of  the  di. 
vine  proceedings  in  the  conviction  and  conversion  of  this  sinner. 
He  was  first  alarmed  ;  and  alarmed,  perhaps,  by  the  same  means 
which  had  a  thousand  times  been  ineffectual.  Now  if  reasonings, 
or  powerful  appeals  to  the  passions,  or  a  clear  exhibition  of  truth, 
has  produced  this  effect,  why  did  it  not  produce  the  same  effect 


188  SPECIAL   CALLIXG. 

before,  when  the  sinner  was  less  hardened,  and  the  same,  or  more 
promising  means,  were  employed  ?  What  has  effected  this  dis- 
tress at  this  time,  and  in  this  manner?  This  moral  revolution 
cannot  be  accounted  for  on  the  ground  of  moral  suasion  and  hu- 
man eloquence.  It  was,  then,  produced  by  the  influence  of  the 
Spirit,  and  the  effect  was  in  exact  proportion  to  the  degree  of 
influence.  That  the  passions  may  be  excited,  and  momentary 
alarm  be  produced,  by  heated  appeals  to  the  conscience  and  to 
the  heart,  is  unquestionable.  But  they  do  not  produce  a  lasting 
effect,  without  divine  influence. 

But  here  is  a  sinner  convicted  in  a  time  of  general  stupidity, 
•and  without  any  extraordinary  means  ;  or  a  great  number  are 
convicted  at  the  same  time,  unexpected  even  by  the  pious.  And 
why  this  excitement,  this  general  alarm  1  What  was  it  that  con- 
verted Paul,  engaged  in  the  work  of  persecution;  the  thief  on 
the  cross,  railing  on  Christ,  and  several  thousands  on  the  day  of 
pentecost  ?  Whatever  the  means  may  have  been,  we  must  go 
beyond  human  efforts,  to  reach  the  cause  of  their  distress  and 
change. 

There  was  an  unusual  degree  of  the  Spirit  accompanying  the 
means  of  grace.  Thus  the  converted  sinner  reasons.  Some- 
thing  has  presented  truth  to  the  mind  in  a  new  light.  I  never 
felt 'before  as  I  now  feel.  These  are  strange,  these  are  unac 
countable  emotions  of  heart.  And  though  his  conscience  and 
reason  admit  the  claims  of  God,  and  consent  to  the  justice  of  his 
condemnation,  yet  the  heart  does  not  relish  them.  It  opposes 
and  resists  those  truths  which  give  him  so  much  pain.  Sinners 
sometimes  scarcely  know  the  cause  of  their  distress.    It  is  all  a 


SPECIAL    CALLING.  189 

strango  work  to  them.  And  sometimes  they  take  measures  to 
efface  those  impressions,  and  to  rid  themselves  of  those  distress- 
ing sensations :  and  the  very  means  they  employ  deepen  their 
convictions,  and  increase  their  alarms.  And  those  very  means 
which  naturally  tend  to  banish  seriousness  from  them,  only  for- 
ward the  work  of  self-condemnation  and  remorse.  Now  from 
what  can  this  arise,  but  from  a  spirit  operating  within,  and  press- 
ing truth  on  the  heart.  There  is  no  more  efficacy  in  means  than 
what  is  imparted  to  them  by  the  Holy  Ghost.  Where  the  preach, 
ing  of  the  apostles  was  efficacious,  they  say  it  was  attended  with 
the  Holy  Ghost  sent  down  from  heaven.  I  will  not  say,  the  sin- 
ner has  never  felt  this  distress  before,  but  if  he  has  felt  it,  it  was 
the  effect  of  the  Spirit  of  God.  You  will  find  in  every  step  of  his 
increasing  agonies,  when  he  is  condemning  his  prayers,  his  re- 
pentance, and  all  his  doings,  and  when  a  sense  of  his  helpless- 
ness and  misery  rises  higher  and  higher,  unt41  the  period  arrives 
that  the  enmity  of  the  heart  is  subdued,  and  the  love  of  God  is 
shed  abroad  in  the  soul,  then  we  witness  the  display  of  special 
influence.  The  act  of  converting  the  soul,  is  an  act  which  the 
sinner  never  before  experienced ;  it  is  therefore,  uncommon,  un- 
usual, or  special.  It  is  a  call  which  he  never  before  had.  A 
call  so  powerful  and  efficient,  as  to  bring  him  from  nature's  dark- 
ness into  God's  marvelous  light.  No  other  call  has  resulted  in 
conversion.  This  is  effectual,  and  is  an  act  of  the  divine  Spirit. 
And  what  rational  convert  to  Ch list  has  hesitated  to  ascribe  this 
work  to  the  Spirit  of  God  ?  Even  the  christian  who  denies  a  spe- 
cial  call,  recoils  at  the  thought  of  taking  the  honor  of  his  salva- 
tion to  himself.     He  does  not  deny  the  grace  of  God,  and  the 


190  SPECIAL  CALLING. 

sanctifying  influences  of  the  Holy  Ghost.  It  is  special  influence, 
because  he  never  felt  it  in  such  a  degree  before ;  and  because  it 
differs  from  those  influences  of  which  the  uaregenerate  are  the 
subjects.  Who  maketh  thee  to  differ  ?  Who  is  the  author  of  thy 
conversion  ?  Thou  hast  nothing  but  what  thou  hast  received. — 
Why  dost  thou  glory  as  though  thou  hast  not  received  it  ?  It 
is  true  that  the  penitent  differ  from  the  impenitent,  because  they 
have  accepted  Christ  and  ej^ercised  faith  in  his  name.  Why  did 
they  embrace  the  Saviour?  If  they  were  more  inclined  to  em- 
brace him  than  others,  what  inclined  them  ?  Was  it  because 
they  were  by  nature  better  than  others,  or  was  it  because  the 
Spirit  operated  more  powerfully  on  them  than  on  others?  By 
penitent  sinner,  I  mean  a  christian,  or  one  who  exercises  godly 
sorrow  for  sin.  By  impenitent  sinner,  I  mean  an  unregenerate 
sinner,  whether  careless  or  convicted.  This  difference  in  moral 
character,  must  be  traced  to  the  different  operations  of  the  Spir- 
it. And  after  all  the  cries  of  partiality,  which  may  proceed  from 
ten  thousand  lips,  I  appeal  to  christian  experience  for  the  truth  of 
the  doctrine  of  special  calling.  I  ask  what  is  meant  by  partiali- 
ty? Partiality  is  injustice.  If  God  does  any  injustice  to  his 
creatures,  he  is  partial.  He  certainly  does  no  injustice  to  tjie 
saints ;  and  he  does  no  injustice  to  sinners,  if  he  punishes  them 
no  more  than  they  deserve.  Partiality  does  not  consist  in  treat- 
ing  persons  differently.  If  it  did,  all  the  difference  we  see  in  the 
characters,  persons,  situations  and  possessions  of  different  men, 
would  prove  God  to  be  partial.  But  partiality  consists  in  treat- 
ing  men  differently  without  good  reason.  K  it  can  be  made  to 
appear  that  God  has  no  good  reason  for  treating  one  man  better 


SPECIAL    CALLINC.  191 

than  another,  then  it  may  be  shown,  that  God  is  partial.    But 
this  can  never  be  done. 

The  doctrine  for  which  I  am  contending,  is  founded  in  christian 
experience.  Those  who  have  wrought  themselves  into  religion, 
and  by  amendment  of  life  and  religious  services,  think  they  have 
gained  a  title  to  heaven,  have  only  a  &lse  title,  and  a  false  hope. 
Christians  are  made  by  the  Holy  Ghost.  This  divine  agent 
disarms  the  heart  of  its  opposition,  and  overcomes,  by  an  omnip- 
otent energy,  the  resisting  and  unholy  dispositions  of  the  soul. — 
If  the  heart  is  totally  depraved,  and  its  depravity  consists  in  dis- 
inclination, or  enmity  to  God,  regeneration  can  never  be  effected 
without  an  irresistable  and  overpowering  influence.  This  influ- 
ence is  extended  to  some  of  the  human  family,  and  is  special. — 
But  we  will  turn  from  christian  experience  to  higher  authority, 
and  examine  a  few  passages  of  scripture  on  this  point.  And  first 
we  will  examine  the  text. 

Blessed  are  they  which  are  called  unto  the  marriage  supper 
of  the  Lamb.  No\r  blessed,  and  blessedness  in  the  scripture 
sense,  is  divine  and  holy  enjoyment,  spiritual  and  saving  happi- 
ness, which  are  peculiar  to  holy  beings.  That  man  cannot  be 
blessed  and  happy  who  only  abuses  the  blessings  of  the  gospel  to 
greater  hardness  and  impenitence.  In  him  it  will  be  a  savor  of 
death  unto  death.  But  all  who  are  said  to  be  called  in  the  text, 
are  said  to  be  blessed.  The  call  and  the  blessedness  are  inseper- 
ably  connected.  It  can  mean,  then,  nothing  less  than  a  call  of 
such  a  nature,  as  to  change  the  heart.  A  call  so  loud,  so  impe- 
rious,  and  irresistible,  as  to  seperate  the  soul  from  sin,  and  to 
bring  it  to  the  marriage  supper  of  the  Lamb,  to  eat  and  never 


102  SPECIAL    CALLING. 

die.  Romans  8.  29,  30.  For  whom  he  did  foreknow,  he  also 
did  predestinate  to  be  conformed ,  to  the  image  of  his  Son,  that 
he  might  be  the  first  born  among  many  brethren.  Moreover 
whom  he  did  predestinate,  them  he  also  called  ;  and  whom  he 
called,  them  he  also  justified;  and  whom  he  justified,  them  he 
also  glorified.  In  this  text  all  who  are  said  to  be  called,  are 
said  to  be  justified  and  glorified,  which  must  embrace  their  sal- 
vation. But  multitudes  who  enjoy  the  common  calls  of  God, 
are  never  justified,  nor  glorified :  it  follows  therefore,  that  the 
call  spoken  of  in  this  passage,  is  not  a  common  call,  but  a  special 
cair.  1  Cor.  1.  26.  For  ye  see  your  calling  brethren,  how 
thatnot  many  wise  men  after  the  flesh,  not  many  mighty,  not 
many  noble,  are  called.  This  is  an  irrefutable  passage  in  sup- 
port  of  special  calling;  for  how  could  the  Apostle  say,  not  many 
wise,  mighty,  and  noble,  were  called,  if  he  meant  common  calls  ? 
For  the  whole  world  enjoyed  the  common  calls  of  the.  gospel.— 
But  he  speaks  of  those  who  were  the  subjects  of  a  certain  kind 
of  call  which  did  not  extend  to  the  wise,  mighty,  and  noble  of 
the  earih.  What  could  this  have  been  less  than  a  call  which 
brought  them  into  the  gospel  of  Christ?  Eph.  1.  18.  The 
eyes  of  your  understanding  being  enlightened  ;  that  ye  may 
know  what  is  the  hope  of  his  calling,  and  what  the  riches  of  the 
glory  of  his  inheritance  in  the  saints.  Here  is  a  calling,  a  hope 
of  God's  calling,  or  a  hope  founded  on  the  call  of  God.  Have  all 
men  this  hope  ?  If  not,  then  they  .have  not  this  calling.  Eph-  4. 
4.  There  is  one  body  and  one  spirit ;  even  as  ye  are  called  in 
one  hope  of  your  calling.  All  the  pious  are  called  into  the  same 
hope  of  immortal  blessedness.     But  are  all  called  to  the  hope  of 


SPECIAL   CALLING.  193 

immortal  blessedness  1  If  not,  then  all  have  not  this  calling. 
Heb.  3.  1.  Wherefore  holy  brethren,  partakers  of  the  heavenly 
calling,  consider  the  Apostle  and  high  Priest  of  your  profession, 
Christ  Jesus.  Here  they  are  called  holy  brethren,  because  they 
are  partakers  of  the  heavenly  calling.  To  be  a  partaker  of  this 
calling,  then,  constitutes  discipleship,  the  adoption  of  sons,  by  Je- 
sus Christ  unto  himself.  If  I  understand  the  passage,  it  is  a  calK 
ing  which  puts  them  in  possession  of  heavenly  enjoyments.  If  if 
meant  common  calls,  then  it  would  prove,  that  all  men  are  fit  for 
heaven. 

I  therefore  the  prisoner  of  the  Lord,  beseech  you,  that  ye 
walk  worthy  of  the  vocation  wherewith  ye  are  called.  Vocation 
means  calling ;  the  calling  wherewith  ye  are  called.  Could  this 
which  was  applied  to  the  Ephesian  church,  mean  a  common  in- 
vitation of  the  gospel?  If  so,  it  might  just  as  well  have  been  ad- 
dressed  to  millions  of  impenitent  sinners.  It  must  have  referred 
to  those  powerful  influences  of  the  Spirit,  which  renovated  them, 
and  led  them  to  listen  to  the  voice  of  God,  and  cheerfully  and 
heartily  to  obey  him.  It  was  a  call  which  qualified  and  requir. 
ed  them  to  live  holy  lives.  2  Tim.  1.  9.  Who  hath  saved  us 
and  called  us  with  a  holy  calling.  The  call  here  spoken  of  is 
holy  not  merely  because  it  is  a  call  of  God,  but  because  it  is  a 
call  which  produces  holiness,  and  is  inseperably  connected  with 
salvation.  If  all  the  calls  of  God  were  alike,  then  all  would  pro. 
duce  holiness ;  but  all  bis  calls  do  not  produce  holiness  in  those 
who  are  called,  it  follows  therefore,  that  that  call  which  produces 
holiness,  is  special,  while  that  which  does  not  produce  holiness  is 
common. 


194  SPECIAL   CALLING. 

It  is  remarkable,  that  none  of  these  forms  of  calling,  which  I 
have  enumerated,  are  applied  to  the  impenitent.  They  must  in- 
clude the  saving,  or  special  operations  of  the  Spirit.  No  soul  to 
whom  this  special,  and  regenerating  call  has  been  extended,  will 
ever  perish.  It  is  a  high  calling,  a  holy  calling,  and  a  heavenly 
calling.  The  call  is  irresistible.  I  do  not  mean  by  this,  that  it 
cannot  be  resisted,  but  that  it  cannot  be  effectually  resisted.  If 
the  heart  is  depraved,  it  will  resist  as  long  as  it  can.  And  the 
Spirit  must  bind  the  strong  man  armed,  and  spoil  his  goods.  The 
influences  of  the  Spirit,  must  be  superior  to  the  opposition  of  the 
heart,  before  the  sinner  wiirsubmit.  To  say  the  heart  will  choose 
God  and  make  a  cheerful  surrender  into  his  hands  before  it  is 
changed,  is  to  deny  the  depravity  of  the  heart.  If  the  heart  is 
depraved,  it  is  averse  to  holiness;  and  will  maintain  its  aversion 
until  it  is  obliged  to  surrender.  And  if  the  heart  could  resist 
and  effectually  banish  the  Spirit. of  God,  there  would  never  be  a 
sinner  converted.  But  when  I  say  the  sinner  is  compelled,  for- 
ced, or  obliged  to  come  to  the  marriage  supper  of  the  Lamb,  be. 
cause  he  is  specially  called,  I  do  not  mean,  he  is  carried  like  a 
block  of  marble  and  placed  in  the  spiritual  building,  but  carried 
as  a  free,  moral  agent,  by  the  divine  and  irresistible  influence  of 
the  Holy  Ghost.  I  have  no  authority  to  say  that  the  Spirit  ei- 
ther suspends  or  counteracts  the  laws  of  moral  agency,  or  infrin- 
ges  on  the  freedom  of  the  will,  in  regeneration.  We  act  and  are 
acted  upon  at  the  same  time,  and  are  free  and  voluntary  though 
under  the  control  of  the  Holy  Ghost.  And  however  humbling 
this  may  be  to  the  pride  of  man,  as  it  submits  to  God  the  question 
of  his  salvation,  we  may,  and  ought  to  rejoice,  that  with  God  is 


SPECIAL   CALLING.  195 

the  residue  of  the  spirit ;  and  that  he  has  power  as  well  as  dispo- 
sition to  conquer  the  hearts  of  rebels  and  bring  them  home  to 
himself.  We  have  reason  to  adore  the  Deity  of  the  Holy  Ghost ; 
for  divested  of  his  supreme  divinity,  he  would  be  inadequate  to 
subdue  and  renovate  the  heart  of  man,  and  sanctify  it  for 
heaven. 

1.  This  subject  cautions  us  against  presumption.  Because  God 
can  render  the  operations  of  the  spirit  effectual,  and  in  many  in- 
stances,  does  give  them  a  saving  energy,  it  does  not  prove  that  he 
■will  be  thus  merciful  to  all.  Many  have  been  abandoned  to  hard- 
ness of  heart,  for  resisting  the  holy  Ghost. 

2.  This  subject  shows  us  the  importance  of  praying  for  thespe- 
•cial  influences  of  the  Spirit.  These  alone  can  prepare  the  saint  for 
heaven.  The  sanctification  of  the  saints,  is  a  continued,  though 
not  uninterrupted  repetition  of  the  special  operations  of  the  spirit. 
It  is  further  evident  that  christians  should  pray  for  the  special  in- 
fluences of  the  Spirit,  because,  without  these  influences,  no  impea- 
itent  sinner  will  be  converted;  the  churches  of  Christ  would 
languish,  and  the  visible  kingdom  of  Christ  would  be  annihi. 
lated. 


LECTURE  XVI. 

REGENERATION. 

John  3.  8. 

The  wind  bloweth  where  it  listeth,  and  thou  hearest  the  sound  there, 
of,  but  canst  not  tell  whence  it  cometb,  nor  whither  it  goeth,  so  is 
every  one  that  is  born  of  the  Spirit. 

That  a  change  of  heart  is  necessary,  is  proveable  from  the 
doctrine  of  depravity,  the  universal  corruption  of  mankind,  and 
the  ungodliness  which  has  overspread  the  earth.  None  but  the 
self-deceived,  can  avoid  collecting  evidence  of  the  necessity  of 
regeneration,  from  the  emotions  of  their  own  hearts.  And  if  a 
moral  change  is  essential  to  salvation,  the  point  to  be  investiga- 
ted is,  the  character  of  this  change.  I  have  before  defined  mor- 
al to  be  the  exercises  of  the  heart,  in  view  of  right  and  wrong. 
By  examining  the  nature  and  effects  of  this  change,  we  may  have 
scriptural  views  on  the  subject,  and  make  a  profitable  application 
of  it  to  our  own  cases.  It  is  important  for  us  to  know  whether 
this  regeneration  consists  in  baptism  and  ceremonial  cleanness,  or 
in  an  amendment  of  the  dispositions  of  the  heart,  and  of  the  con- 
duct, or  whether  it  is  a  mere  reparation  of  character  and  a  gradu- 
al, moral  revolution,  or  whether  it  is  an  abolition  of  enmity,  and 
the  existence  of  holiness,  or  holy  exercise.  That  it  is  a  change 
of  some  character,  all  admit.  But  in  relation  to  the  nature  and 
extent,  the  means  and  circumstances  of  this  change,  there  is  a 
diversity  of  opinion.  And  though  the  superficial  theologist  may 
think  this  subject  plain,  and  divested  of  all  difficulty  and  conceal- 
ment,  yet  I  apprehend  it  is  among  the  most  intricate  points  of 


REGENERATION.  197 

theology.  I  shall  use  the  term  regeneration  according  to  the 
common  acceptation,  in  the  sense  of  change  of  heart,  new  birth, 
being  born  again.  Regeneration  is  the  first  holy  affection  of  the 
heart.  The  words  Regeneration,  new  birth,  and  conversion,  are 
often  used,  I  fear,  by  those  who  are  strangers  to  this  work,  and 
used  in  a  sense,  which  is  supported  neither  by  scripture  views, 
nor  by  lexicographers.  The  state  of  feeling  which  usually  pre- 
cedes  regeneration,  is  in  some  respects-peculiar.  It  is  a  state  of 
extreme  depression  and  anxiety,  of  alarm  and  distress.  And 
these  fears  and  agonies  are  not  experienced  in  recollection  of 
merely  a  few  enormous  sins,  but  in  view  of  the  total  sinfulness  of 
the  heart.  The  convicted  sinner  views  himself  as  justly  exposed 
to  the  penalty  of  the  law  and  of  the  gospel.  Of  all  the  numerous 
affections,  or  actions  of  his  past  life,  not  one  will  bear  the  test. 
He  prays,  and  labors,  but  condemns  his  doings,  and  finds  no 
peace.  Sin,  like  an  incurable  disease  increases  in  his  view,  and 
overwhelms  him.  As  the  Spirit  enlightens  his  mind  more  and 
more  into  the  nature  and  extent  of  the  divine  requisitions,  and 
into  the  nature  and  extent  of  his  sinfulness,  all  his  doings  afford 
him  no  relief,  and  no  consolation.  He  is  like  a  man  exerting  him- 
self to  get  out  of  the  miry  clay.  The  greater  his  exertions  are, 
the  deeper  he  sinks  in  the  mire.  When  the  sinner  is  in  this  con- 
dition, the  Saviour  appears  for  his  liberation,  and  adopts  him  into 
his  family.  Through  the  invisible  operations  of  the  Spirit,  he  is 
regenerated  and  sanctified.  And  it  may  be  observed  concerning 
this  change, 

1.  That  it  is  a  change  of  the  heart.     An  unregenerate  man 
may  be  correct  in  his  sentiments  and  views  of  religious  doctrines- 


198  REGENERATIOIV. 

and  duties,  though  the  influence  of  a  man's  afTeclions  over  the 
powers  of  the  mind,  is  generally  very  extensive. 

There  is  no  moral  pollution  in  the  natural  powers  of  the  mind ; 
such  as  reason,  perception,  memory,  and  conscience.  They  are 
often  misguided  by  the  sinful  heart ;  and  they  are  just  as  obedi- 
ent to  a  holy  as  to  a  sinful  heart.  There  is  no  inherent  native 
depravity  in  them  ;  and  by  consequence,  they  need  no  change. 
The  heart  is  the  seat  of  moral  disease  ;  and  in  it,  the  change 
must  take  place.  My  son,  give  me  thine  heart.  It  should  be 
borne  in  mind,  that  the  heart,  and  the  mind,  are  different  faculties 
in  man  ;  and  that  there  is  a  plain  distinction  between  the  mind, 
or  mental  powers^  and  the  heart,  or  moral  powers.  Though  the 
faith  and  external  conduct  be  correct,  this  is  not  sufficient,  there 
must  be  a  transfer  of  the  affections  from  the  creature  to  the  Cre- 
ator. This  change  consists  in  a  removal  of  the  enmity  and  sel- 
fishness of  the  heart,  and  in  the  exercise  of  supreme  love  to  God, 
and  impartial  love  to  man.  Though  the  process  of  this  change, 
is  invisible  and  indescribable,  yet  the  author  and  the  means  by 
which  it  is  promoted,  its  nature,  and  its  effects,  are  plain  matters 
of  fact  and  revelation.  . , 

No  man  can  show  me  the  treasuries  of  the  wind,  nor  the  parti- 
cles  which  compose  it ;  yet  when  I  see  it  prostrate  the  towering 
trees  of  tlie  forest,  shake  the  solid  dome,  and  spread  desolation 
through  the  fertile  plain,  it  would  require  madness  to  disbelieve. 
But  my  knowledge  of  wind  is  limited  by  its  effects.  So  my 
knowledge  of  regeneration  is  known  only  by  its  effects.  I  see  not 
the  agent  himself.  I  see  the  man  who  has  been  corrupt  in  life, 
corrupt  in  faith,  the  enemy  of  religion,  and  of  religious  institutions, 


BEGENERATION.  199 

cuddenlj'  changed  into  a  meek,  and  lovely,  a  devout  and  obedient 
follower  of  the  Lamb  ;  and  he  declares,  the  scriptures  declare, 
and  all  ranks  of  the  redeemed  declare,  that  these  are  the  effects 
of  a  change  of  heart.  And  on  examination,  I  find  that  no  other 
reasons  can  be  assigned  adequate  to  produce  such  a  renovation  of 
character.  Reason  and  philosophy,  and  moral  suasion,  have  ev- 
er  been  incompetent  to  produce  so  great  and  desirable  a  reforma- 
tion. The  change  which  has  taken  place  in  the  heart,  cannot  be* 
accounted  for,  without  admitting  that  it  has  partaken  of  a  new, 
and  divine  nature.  This  change,  then,  must  have  been  wrought 
in  the  affections  of  the  heart. 

2.  I  observe  concerning  this  change,  that  it  is  instantaneous. 
The  fruits  of  it  may  be  gradual,  and  in  all  cases  are  so;  and  the 
evidences  of  this  change  to  its  subjects,  and  to  others,  may  be 
perceived  at  the  time  the  change  takes  place,  or  at  some  subse- 
quexit  period.  There  is  a  difference  in  the  evidences  of  a  change, 
and  the  change  itself.  The  circumstances  of  regeneration,  differ. 
The  work  on  the  soul,  in  some  cases,  is  small  and  imperceptible  ; 
and  in  other  cases,  it  is  clear  and  satisfactory.  But  the  first  ho- 
ly exercise  of  the  heart,  is  regeneration.  One  moment  the 
man  is  a  sinner,  the  next  moment  he  is  a  saint.  One  moment  Re 
is  an  enemy  to  God,  the  next  moment  he  is  a  friend.  Now  this 
sentiment  is  proveable  from  matter  of  fact,  and  christian  experi. 
ence.  It  is  evident,  that  the  thief  on  the  cross,  from  being  a  bit- 
ter enemy,  instantaneously  became  a  warm  friend.  The  sejiti. 
ment  of  instantaneous  regeneration,  may  be  proved  even  by  the 
experience  of  those  christians,  who  assume  to  doubt  it.  How  oft- 
en do  men  go  into  their  chambers,  their  closets,  and  social  meet-* 


200  REGENERATION. 

ings,  distressed  and  desponding,  and  return  rejoicing  in  hope. — 
And  it  is  vain  here  to  talk  of  a  difference  between  conversion  and 
regeneration,  where  we  are  only  inquiring  for  simple  facts.  But 
we  have  testimony  respecting  the  instantaneousness  of  this  change 
which  is  subject  to  none  of  the  objections  which  lie  against  human 
opinions,  and  human  assertions.  If  the  heart  by  nature  is  totally 
sinful,  and  if  it  has  not  a  single  holy  exercise,  then  there  must  be 
a  first  exercise  of  love,  and  that  exercise  must  be  instantaneous. 
Whether  the  subject  of  it,  perceived  the  first  emotion  of  love,  does  . 
not  alter  the  case.  This  moment  he  is  totally  destitute  of  love,  the 
next  moment  he  is  in  possession  of  it.  If  this  change  consisted  in 
the  improvement  of  the  natural  dispositions,  or  in  a  certain  eleva- 
tion, or  refinement  of  qualities  then  existing  in  the  heart,  the 
work  might  be  gradual ;  but  it  is  not  so  represented  in  scripture*  " 
nor  is  it  so  in  fact.  There  is  not  a  particle  of  holiness  in  the 
heart  before  a  change  is  wrought.  The  present  exercise  is  a 
perfectly  sinful  one,  the  next  exercise  is  a  perfectly  holy  one ; 
this  latter  exercise  is  regeneration.  The  exercises  of  the  heart 
are  as  quick  as  thought.  This  not  only  accords  with  reason,  but 
with  cases  on  divine  record.  How  long  was  Paul,  and  the  con- 
verts on  the  day  of  penticost,  and  the  thief  on  the  cross,  in  experi- 
encing  religion?  What  period  intervened  between  the  calls  of 
Christ  to  the  sons  of  Zebedee,  Matthew,  and  the  other  Apostles 
and  their  obedience  to  those  calls  ?  Were  they  reasoned  into  re- 
ligion,  or  were  they  prepared  by  a  course  of  religious  education  to 
receive  and  obey  the  call  of  Christ,  or  were  their  hearts  instanta- 
neously changed  ?  The  continent  was  soon  overspread  with  the 
disciples  of  Christ.     Regeneration,  then,  was  not  a  long  and  te- 


BEGEN'ERATIOIf.  201 

dious  process,  produced  by  speculative  knowledge,  and  the  obser- 
vance  of  ordinances,  or  by  a  gradual,  and  external  reformation, 
but  it  was  an  instantaneous  moral  change  which  renewed  the 
heart.    1  observe  concerning  this  change, 

3.  That  it  is  a  holy  change.  It  is  not  only  holy  in  its  origin, 
but  holy  in  its  nature.  It  is  not  conversion  which  consists  only 
in  external  reformation.  Not  conversion  which  consists  merely 
in  a  change  of  sentiments.  But  a  conversion  which  consists  in 
the  renovation  of  the  heart  and  life,  or  a  turning  from  the  power 
of  sin  and  Satan  unto  God.  Holiness  is  the  love  of  God  shed 
abroad  in  the  heart,  and  is  always  attended  with  an  abhorrence 
of  sin,  whether  that  sin  exists  in  the  breast  of  the  sinner,  or  of  the 
saint.  Whatever  revolutions  take  place  in  the  heart  of  man,  if 
they  are  not  holy,  they  are  not  regeneration.  No  excitement  of 
passion,  or  attachment  to  a  party,  or  zeal,  or  confidence,  or  pro- 
fession,  is  pure  religion.  Pure  and  undefiled  religion,  consists  in 
the  love  of  complacency  in  God,  angels  and  saints,  and  the  love  of 
compassion  for  every  son  and  daughter  of  wretchedness.  A  love 
which  is  not  circumscribed  by  self-interest,  a  love,  pure,  and  des- 
titute  of  selfishness.  It  is  holy:  and  all  its  attachments  are  reg- 
ulated by  moral  excellence,  and  all  its  disrelishes  by  moral  impu- 
rity.  It  loves  what  God  loves,  and  hates  what  he  hates.  This  is 
the  disposition  which  gives  a  relish  for  divine  truth,  a  holy  delight 
in  those  excellent  doctrines  of  the  bible  which  areso  unpalateable 
to  the  natural  heart.  This  is  the  disposition  which  desires  to  obey 
the  divine  commands,  and  to  adorn  with  moral  beauties  the  path 
of  life.  The  holiness  of  this  change,  is  conspicuous  in  the  frames 
of  mind  it  regulates,  in  the  renovation  of  character  it  produces. 


202  KEGENERATIO:?. 

and  in  the  benevolent  efforts  it  creates  for  the  salvation  of 
others.  ■ 

4.  This  change  is  special.  A  change  of  heart  is  not  like  the 
growth  of  the  mental  and  bodily  faculties,  which  reach  their  per. 
fection  by  the  gradual  developement  of  natural  and  constitutional 
tendencies.  Regeneration  is  not  necessarily  connected  with  the 
use  of  visible  means,  and  cannot  be  produced  by  any  human  efforts 
unaided  by  the  Holy  Spirit.  It  is  a,  work  beyond  the  power  of 
man  ;  and  interferes,  with  all  his  selfish  desires,  and  selfish  plans. 
This  change  is  effected  by  the  influences  of  the  Spirit,  exerted  in 
an  unusual  degree.  If  the  influences  which  produce  this  change, 
are  not  essentially  different  from  all  others  in  kind,  they  are  in  de- 
gree. And  if  regenerating  influences  are  special,  then  that  work 
which  is  the  effect  of  them  must  be  so. 

There  is  nothing  in  the,  known  powers  and  principles  of  the 
human  mind,  nothing  in  the  means  of  grace,  nothing  in  the  com- 
mon operations  of  the  Spirit,  and  nothing  in  all  the  institutions  of 
the  gospel,  which  can  produce  this  change.  We  look  to  him  who 
has  power  to  control  the  passions  of  the  heart,  and  to  form  them 
by  special  grace  for  special  honor,  to.  begin  and  complete  the 
work  of  sanctificaiion  on  the  soul. 

5.  This  change  is  effected  by  the  influences  of  the  Spirit, 
without  destroying  the  free  agency  of  the  creature.  I  am  not  a- 
ware,  that  there  is  any  thing  unphilosophical  or  visionary  in  the 
sentiment- that  the  sinner  is  active -in  regeneration,  and  that  the 
irresistible  and  regenerating  influences  of  the  Spirit  are  incompat- 
ible with  the  highest  degree  of  freedom,  and  voluntary  power. — 
In  regeneration,  the  Holy  Spirit  causes  the  sinner  to  choose  God. 


REGENERATION.  203 

Jn  choosing  God,  the  sinner  is  free  and  active.  It  appears  then 
that  the  sinner  is  just  as  free  and  active  in  regeneration,  as  he  is 
in  the  commission  of  sin.  If  the  christian  is  free  and  active  in 
the  exercise  of  holy  affections,  he  must  have  been  free  and  act- 
ive in  regeneration  ;  for  what  is  regeneration,  but  the  first  holy 
exercise  ?  It  is  just  as  easy  to  see  that  a  person  may  be  free  and 
active  in  the  first  holy  exercise,  as  it  is  to  see  that  be  may  be  free 
and  active  in  any  subsequent  holy  exercise.  The  influences  of 
the  Spirit  therefore,  in  changing  the  heart,  do  not  at  all  infringe 
on  the  free  agency  of  man.  This  appears  to  be  perfectly  anala- 
gous  with  all  the  views  we  embrace  of  moral  influence  over  the 
human  family.  The  influence  which  parents  exercise  over  chil- 
dren, and  children  over  parents,  is  often  productive  of  astonishing 
changes,  without  any  infringement  on  their  free  agency.  How 
does  the  general  inspire  his  soldiery  with  patriotic  zeal  ?  And 
how  does  the  politician  arouse  the  energies  of  the  nation  to  guard 
and  defend  their  rights,  if  there  is  no  such  thing  as  persuasion. — 
And  who  ever  thought  of  commanding  the  affections  and  suffra- 
ges of  a  free  people  by  coercive  measures?  Our  families  and 
friends,  and  communities,  are  not  governed  by  compulsion.  The 
power  of  the  parent,  of  the  master,  orator,  and  of  the  statesman, 
employed  in  persuasion,  is  not  physical,  but  mental  and  moral. — 
They  employ  argumentative,  and  persuasive  reasoning.  And  is 
there  any  thing  inconceivable  in  God's  governing  his  creatures, 
with  an  invariable  regard  to  their  free  agency  1  To  suppose  that 
he  annihilates  the  voluntary  powers  of  the  mind  or  the  heart,  in 
regeneration  is  a  totally  graiuitious  and  unnecessary  supposition, 
which  has  no  support  from  the  experience  of  christians,  uor  from 


1^04  REGENERATION. 

the  testimony  of  scripture,  nor  from  reason,  nor  from  the  charac- 
ter of  divine  operations. 

The  scriptures  command  men  to  make  therti  new  hearts,  which 
is  perfectly  reasonable,  if  they  are  free  and  active  in  regenera- 
tion. The  sinner  in  conviction  and  conversion,  passes  a  volunta- 
ry  decision  on  his  own  volitions  and  actions ;  and  condemns,  or 
justifies  his  exercise  as  though  totally  regardless  of  him  who  is 
operating  in  his  heart.  While  he  is  under  conviction,  he  volun- 
tarily  laments  his  guilt,  and  mourns  with  anguish;  and  when 
changed,  he  rejoices  in  the  choice  he  has  made  of  Christ,  and  vol- 
untarily commits  himself  to  his  God  and  Saviour  j  nor  is  he  sen- 
sible  of  an  involuntary  moment.  If  the  conversion  of  sinners 
were  invariably  attended  with  a  trance,  or  a  suspension,  or  a  coun- 
teraction of  the  laws  of  moral  agency,  there  might  be  some  ground 
to  question  the  correctness  of  this  theory.  But  the  fact,  that 
God  regards  and  treats  his  creatures  through  the  whole  work  of 
salvation,  as  possessed  of  unimpaired  voluntary  powers,  and  that 
they  thus  regard  themselves,  goes  far  in  support  of  the  sentiment, 
that  we  are  active  in  regeneration. 

I  would  not  insinuate  that  any  human  influence  bears,  a  perfect 
analogy  to  the  divine  operations.  But  so  far  as  human  influence 
is  analagous  to  divine  influence,  it  supports  the  sentiment  that 
man  is  free  and  active  in  regeneration.  The  most  distressing 
load  with  which  the  mind  of  the  sinner  is  afflicted,  is  produced  by 
the  pressing  demands  of  the  Holy  Ghost,  to  surrender  himself  in- 
to  the  hands  of  the  Saviour, 

This  surrender  is  the  act  of  the  sinner.  The  love,  faith,  and 
joy,  which  he  exercises  are  the  infant  graces  of  the  new  born 


BBGEKEKATION.  205 

soul.  To  say  that  the  Holy  Ghost  repents,  and  trust  in  Christ, 
and  rejoices  in  hope,  would  annihilate  the  subject  of  salvation,  and 
imply  sinfulness,  and  dependence  in  the  third  person  in  the  trinity. 
Man,  then,  at  all  times,  and  under  every  degree  of  divine  influ- 
ence,  is  free.  God  regards  him  as  free ;  he  regards  himself  as 
free:  and  what  right  have  we  to  differ  from  their  decisions? — 
Point  rae  to  a  moment  in  your  lives  when  you  were  involuntary. 
Show  me  an  operation  of  the  Spirit  which  was  regardless  of  the 
agency  of  man,  and  it  will  either  prove  a  miracle,  or  that  man 
may  be  passive  in  regeneration.  Until  such  an  example  can  be 
produced,  I  shall  regard  myself  and  others  as  free  and  accounta. 
ble,  as  praise  or  blameworthy  for  every  act  we  do. 

6.  Previous  to  regeneration  the  sinner  puts  forth  no  exercises 
of  heart  nor  does  he  perform  any  works  which  entitle  him  to  a 
change  of  heart.  God  is  not  bound  on  account  of  any  thing  the 
sinner  does  either  by  merit  or  by  promise  to  change  his  heart. — 
Reason,  experience  and  scripture  say  the  work  is  entirely  unmer. 
ited.  Salvation  is  conditional ;  but  regeneration  is  not,  i.  e.  God 
has  promised  to  save  every  sanctified  soul;  every  sonl  which 
evinces  the  character  given ;  but  he  promises  to  no  sinner  a 
change  of  heart.  Regeneration  is  unconditional.  That  it  is  a 
change  of  the  heart ;  a  change  in  the  moral  affections ;  it  is 
an  instantaneous  change ;  a  holy  change ;  a  special  change ;  it 
is  effected  by  the  influences  of  the  Spirit  without  destroying  the 
free  agency  of  the  creature. 

1.  I  infer  from  this  subject  the  propriety  of  urging  sinners  to 
mak«  themselves  new  hearts.  Regeneration  consists  in  trans, 
ferring  the  affections  from  ourselves  to  God,  in  choosing  and  pre- 


966  REGENERATION 

ferring  holy  objects  to  sinful  ones.  Now  this  work  is  an  act  of  the 
creature,  as  well  as  of  the  Holy  Ghost.  Every  man  has  natur- 
al  power  to  become  a  christian,  and  his  moral  inability  is  nothing 
but  disinclination,  and  voluntary  aversion.  This  is  condemned 
by  the  word  of  God,  and  by  his  own  conscience.  Now  if  men 
are  able  to  become  christians,  amd  there  is  no  obstacle  but  indispo- 
sition,  they  ought  to  become  christians ;  and  they  are  guilty  and 
self-condemned  for  their  impenitence.  Every  moment  of  disqui- 
etude which  the  sinner  undergoes,  is  a  proof  that  he  ought  to  give 
his  heart  to  God,  and  accept  the  offers  of  mercy.  To  say  the 
sinner  can  do  nothing,  is  false ;  because  thousands  of  sinners  have 
accepted  Christ,  and  thousands  of  others  will  do  it.  None  who 
have  used  the  proper  means  in  a  proper  spirit,  have  ever  failed. 
And  while  I  exhort  every  man  to  make  himself  a  new  heart,  I 
would  cautiously  guard  him  against  those  frames  of  mind,  and 
those  efforts  which  are  unaccompanied  by  the  Holy  Ghost. — 
When  God  commands  us  to  make  ourselves  new  hearts,  he  means 
holy  and  spiritual  hearts.  He  never  gives  us  liberty  to  build  on 
formal,  hypocritical,  or  false  hopes.  If  the  work  is  only  perform, 
ed  in  the  heart,  there  is  no  danger.  You  may  change  your 
minds,  and  your  external  deportment,  and  yet  the  affections  may 
be  unchanged.  The  first  prayer  of  the  sinner  should' be  a  petition 
for  the  special  influences  of  the  Holy  Spirit. 

2.  I  infer  that  the  inattention  of  the  sinner  to  the  interests  of 
religion,  is  inexcusable.  If  he  has  natural  power  to  make  him- 
self a  new  heart,  if  while  he  is  impenitent,  his  conscienee  loads 
him  with  reproach  and  remorse,  if  the  commands  of  God  imperi- 
ously urge  the  performance  of  this  work,  and  if  the  worth  of  the 


REGENERATION.  207 

soul  is  incomparably  valuable,  and  the  joys  of  heaven  incompar- 
ably great,  where  is  the  palliation  for  a  neglect  so  criminal  and 
calamitous?  He  who  neglects  his  friftnds,  is  unkind;  he  who 
neglects  his  family  is  unnatural  ;  and  he  who  neglects  himself,  is 
cruel;  but  he  who  neglects  the  purity  of  the  heart,  is  like  the 
man  who  wastes  his  estate  and  his  health  in  sporting  with  the 
wind,  or  the  visions  of  revery. 

3.  I  infer  the  greatness  of  our  obligations  of  gratitude  to  God 
for  bringing  salvation  within  the  sphere  of  our  attainments. — 
Had  God  made  no  atonement  for  man,  he  would  have  been  just. 
And  after  he  made  an  atonement,  and  invited  sinners  to  come 
and  accept  it,  he  would  have  been  just  not  to  send  his  Spirit  tb  in. 
cline  them  to  accept  the  offered  provision.  But  of  his  gratui. 
tous  and  boundless  goodness,  he  has  furnished  us  with  every  need- 
ed  help,  and  every  desirable  facility  to  prepare  us  for  eternal 
blessedness.  And  he  that  is  athirst  may  come,  and  let  him  that 
heareth  say  come ;  and  whosoever  will,  may  come  and  take  the 
waters  of  life  freely.  Millions  of  souls  have  experienced  this 
change.  And  were  it  not  for  the  enmity  of  the  heart,  the  volun- 
tary disinclination  of  man,  the  whole  world  would  rush  to  the  arms 
of  Christ,  and  be  saved.  Happy  is  he  who  hath  a  part  in  the  first 
resurrection,  who,  previously  to  death  experiences  this  change; 
for  on  him  the  second  death  hath  no  power. 


LECTURE  KYU, 

CHRISTIAN  GRACES. 

Matt.  12.  35. 

A  good  man  out  of  the  good  treasare  of  the  heart,  bringeth  forth  good 
things. 

Having  discussed  the  work  of  regeneration,  it  is  necessary  in 
this  part  of  the  system,  to  examine  the  character  of  the  saints. 
There  are  certain  graces  which  constitute  christian  character ; 
and  without  these  graces  no  one  can  be  a  christian.  The  sura  of 
the  divine  requisitions  is  embraced  in  the  word  duty.  All  God 
requires  of  us,  is,  to  do  our  duty  ;  that  is  to  do  what  we  ought  to 
do.  This  duty  comprises  all  the  exercises  of  the  heart,  and  all 
the  external  conduct  of  the  life.  The  christian  graces  are  simply 
those  tempers  and  dispositions  which  the  gospel  imparts.  These 
graces  are  the  fruits  of  regeneration ;  and  they  are  the  progres- 
sive steps  by  which  the  soul  is  prepared  for  eternal  happiness. — 
Those  exercises  of  the  heart  which  we  call  christian  graces,  must 
necessarily  commence  at  regeneration.  They  cannot  exist  in  the 
heart  before  regeneration ;  for  no  one  can  exercise  the  disposition 
of  a  christian,  before  he  is  a  christian.  Nor  can  I  conceive  any 
difficulty  in  ascertaining  the  order  of  these  exercises.  If  the  love 
of  God  is  imparted  to  the  soul  aa  the  first  pure  and  holy  disposi- 
tion, and  if  the  exercise  of  that  love  is  essential  to  its  existence, 
then  the  first  emotion  of  the  new-born  soul  is  love.  Though  the 
convert  to  Christ  exercises  love  to  God  first,  yet  he  may  not  be 
so  sensible  of  loving  God  first,  as  he  is  of  loving  the  moral  image 


CHRISTIAN    GRACES.  209 

of  God  in  christians.  But  it  is  not  essential  whether  he  be  sensi- 
ble  of  loving  God  first,  or  of  loving  holy  men  or  holy  angels  first. 
The  same  disposition  which  takes  complacency  in  God,  will  take 
delight  in  all  holy  beings.  This  love  to  holiness  is  the  first  exer- 
ciseofthe  renewed  heart.  It  would  seem  most  natural  for  this 
exercise  of  love,  to  bring  God  into  view  as  the  first  object  of  de- 
light ;  because  it  came  from  God  and  tends  to  him.  In  the  order 
of  the  christian  graces,  therefore,  love  must  be  first. 

2.  The  next  exercise  of  the  renewed  soul,  is  repentance.  It 
may  appear  strange  to  some  that  repentance  is  ranked  among  the 
christian  graces.  They  may  have  accustomed  themselves  to 
think  that  repentance  is  not  only  the  first  of  the  christian  graces, 
but  that  it  is  prior  to  regeneration.  Thera  is  indeed  a  kind  of  re- 
pentance, called  in  the  bible,  the  sorrow  of  the  world  which  work- 
elh  death,  to  which  all  impenitent  sinners,  from  the  externally 
upright,  intelligent  and  candid,  to  the  sceptic,  the  infidel,  and  the 
atheist  are  subject.  Natural  repentance  is  that  sorrow  which 
careless  sinners  sometimes  feel,  when  condemned  by  natural  con- 
science. Legal  repentance  is  that  sorrow  for  sin  which  the 
convicted  sinner  feels  when  be  is  enlightened  by  the  Holy  Spirit 
to  see  that  he  is  exposed  to  the  punishment  which  is  justly  due 
to  every  transgressor  of  the  divine  law. 

There  is  a  conscience  in  man  which  attributes  his  sufferings  to 

his  follies,  and  leads  him  to  regret  the  consequences  of  sin,  though 

he  loves  its  nature.     And  this  law  of  his  moral  nature,  is  more 

clearly  revealed  in  the   decalogue.    And  whenever  the  divine 

law  is  applied  to  the  heart  and  conduct  of  man  by  his  reason,  and 

conscience,  or  by  the  Holy  Ghost,  it  Infiicts  present  distress,  and 

14  , 


WSd  <CHSISTIAN    GKACES. 

forebodings  of  future  misery.  He  shrinks  from  the  consequence* 
of  sin^  and  mourns,  not  on  account  of  its  unpalatable  nature,  but 
for  its  bitter  effects.  He  is  sorry  that  he  is  a  sinner  merely  be- 
cause he  must  endure  the  penalty  of  transgression.  The  repen- 
tance which  arises  from  fear  of  punishment,  is  called  legal  repen. 
lance,  or  the  sorrow  of  the  world  which  worjieth  death.  But 
this  repentance  never  destroys  the  love  of  sin ;  and  has  not  a  sin- 
gle particle  of  holy,  or  virtuous  feeling  in  it.  The  incorrigible 
sinner  on  earth,  and  the  miserable  in  hell,  exercise  such  repent, 
ance,  without  any  happy  effects  on  their  characters  or  their  pros. 
pects.  But  evangelical,  or  gospel  repentance,  is  an  exercise  very 
different  in  its  nature,  and  very  different  in  its  effects.  Gospel 
repentance  is  that  abhorrence  of  sin  which  arises  from  a  disrelish 
of  its  nature.  It  is  called  gospel  repentance  because  it  is  required 
by  the  gospel.  This  repentance  which  God  requires,  and  which 
is  a  christian  grace,  is  a  holy  and  saving  exercise.  Godly  sor- 
row worketh  repentance  to  salvation  not  to  be  repented  of  The 
repentance  here  spoken  of,  is  connected  with  salvation.  This, 
like  natural  and  legal  repentance,  is  sorrow  for  sin,  but  for  very 
different  reasons.  The  one  is  a  sorrow  for  sin  because  it  is  de- 
testable in  its  own  nature ;  the  other  is  sorrow  for  sin  because  it 
exposes  to  punishment.  The  soul  of  the  true  penitent  having 
been  made  like  God,  exercises  the  same  kind  of  feelings  towards 
sin,  that  God  exercises  towards  it.  Sin  is  abhorred  by  the  pious 
man  on  account  of  its  intrinsic  evil.  He  cannot  relish  it  because 
it  is  repugnant  and  unpalatable  to  his  heart.  He  would  hate  it 
even  if  there  was  no  punishment  for  transgression,  if  it  were  at- 
tended with  no  calamitous  consequences.    Holy,  disinterested. 


CHRISTIAN    GRACES.  211 

igospel  repentance  is  the  only  repentance  which  God  requires,  and 
with  which  he  is  well  pleased.  It  is  the  feeling  of  a  holy  heart 
towards  sin.  If  this  repentance  is  a  holy  exercise,  it  could  not 
have  existed  in  the  heart  before  regeneration,  because  there  was 
no  holiness  antecedently  to  this  change  of  heart.  This  repent- 
ance seperates  the  soul  from  sin,  produces  tranquility  of  mind, 
and  assurance  of  pardon,  and  acceptance  with  God,  and  a  lively 
hope  of  future  blessedness  ;  whereas  legal  repentance  never  ar- 
rests a  step  of  the  sinners  progress  in  iniquity.  Besides,  the  lit- 
eral import  of  repentance  is  to  turn  away  from  sin,  and  to  for- 
-sake  it.  And  who  turn  from  sin  and  forsake  it,  but  those  who 
detest  its  nature?  The  highest  state  of  anguish  in  those  who  are 
under  legal  and  natural  repentance,  would  subside  in  a  moment, 
if  the  punishment  due  to  sin,  were  removed.  The  christian  would 
loathe,  abhor,  and  forsake  sin,  if  there  were  no  punishment  to  be 
inflicted  on  transgressors.  It  is  repulsive  to  the  state  of  his  affec- 
tions. .When  he  is  brought  to  love  God,  he  enters  into  the  views 
and  feelings,  and  interests  of  his  Saviour.  He  sees  sin  arrayed 
against  the  kingdom  of  his  master,  the  glory  of  his  Father,  and 
the  happiness  of  hie  creatures;  and  he  finds  that  every  sinful 
emotion  of  heart,  impairs  his  peace,  and  fills  his  mind  with  dis- 
quietude.  He  therefore  repents  of  sin  as  criminal  and  unpalatea- 
ble,  opposed  to  the  character  and  glory  of  God,  and  to  the  holi- 
ness  and  happiness  of  man.  This  is  the  repentance  which  God 
i-equires,  and  which  results  in  the  salvation  of  the  soul.  It  is  a 
repentance  peculiar  to  christians.  God  requires  of  hi&  creatures 
no  exercises  but  holy  ones  ;  and  he  plainly  teaches  us  in  the  bi- 
ble, that  repentance  is  a  condition  of  salvation.    I  have  before 

14* 


212  CHRISTIAN  GRACES^ 

shown  that  regeneration  is  unconditional.  That  is,  as  all  the  vow 
litions,  emotions,  exercises,  and  doings  of  the  unregenerate,  are 
sinful,  and  as  there  are  no  promises  of  reward  made  to  unholy  af- 
fections, or  actions ;  therefore,  there  is  no  work  which  they  per- 
form, by  virtue  of  which  they  are  regenerated.  Christians  are 
born  not  of  blood,  nor  of  the  will  of  the  fleshy  nor  of  the  will  of 
man,  but  of  God.  Of  his  own  will  begat  he  us  with'  the  word  of 
truth.  But  though  regeneration  is  unconditional,  salvation  is  eon- 
ditional.  God  has  promised  eternal  life  to  every  one  who  exer- 
cises love  to  God,  repentance  of  sin,  and  faith  in  the  Lord  Jesus 
Christ.  And  as  sure  as  you  exercise  tliese  christian  graces,  so 
sure  has  he  pledged  himself  to  save  you.  I  am  aware  that  there 
may  be  a  query  here  suggested,  whether  there  is  any  such  thing 
as  order  in  the  christian  graces.  It  may  be  said,  after  this  moral 
change,  the  order  of  his  exercises,  will  be  regulated  by  the  order 
in  which  objects  are  presented  to  his  mind.  If  sin  is  the  first  ob- 
ject, presented  to  his  raind,  the  first  exercise  will  be  repentance; 
if  sinners,  love  of  compassion ;  if  God,  or  holy  beings,  love  of 
complacency;  and  if  the  Saviour  be  the  first  object  presented  to 
the  mind  after  regeneration,  the  first  exercise  will  be  faith  and 
gratitude.  But  the  most  natural  and  scriptural  order  of  the  chris- 
tian graces,  is  love,  repentance,  and  faith.  We  must  love  a  be- 
ing before  we  can  be  sorry  for  having  offended  him.  And  we 
must  repent  of  sin,  and  condemn  it  in  ourselves,  before  we  can 
cordially  trust  in  Christ  as  a  Saviour  from  sin,  and  approve  of  his 
condemning  it  in  the  flesh.  Christ  taught  that  repentance  is  before 
faith.  He  says,  repent  ye,  and  believe  the  gospel.  And  Paul  prea- 
ched repentance  toward  God,  &  faith  toward  our  Lord  Jesus  Christ 


CHRISTIAN   GRACES.  213 

■3.  The  next  christian  grace,  is  faith.  Enlightened  specula- 
tive failh,  which  is  an  exercise  of  the  understanding,  and  which 
precedes  regeneration,  is  a  belief  in  all  the  testimony  of  God, — 
Saving  faith  is  a  cordial  assent  to  the  truth  of  the  gospel.  It  is  a 
state  of  the  affections.  It  is  an  exercise  of  the  undestanding  and 
the  heart.  The  mediatorial  character  of  Christ  and  his  expiatory 
sacrifice,  are  so  inseperably  connected  with  man's  salvation,  tha^ 
we  can  hardly  conceive  of  a  ■christian  who  is  ignorant  of  Christ. 
As  soon  as  the  sinner  sees  the  fitness  of  Christ  to  become  his  sal- 
vation, and  as  soon  as  he  beholds  his  loveliness,  he  commits  his 
cause  to  him,  and  throws  himself  into  his  arms.  This  surrendry 
is  never  made  until  the  heart  loves  Christ, — and  the  heart  never 
does  love  him  until  it  is  changed.  Every  degree  of  faith  which. 
is  exercised  before  conversion,  is  merely  speculation.  Saving 
faith,  that.is  a  faith  which  is  connected  with  salvation,  is  said  to 
work  by  love  and  purify  the  heart.  If  it  works  by  love,  it  must 
be  inseperably  connected  with  love,  and  subsequent  to  it.  This 
faith  is  the  instrument  by  which  the  sinner  embraces  the  Saviour, 
as  the  Lord  his  Righteousness.  The  subject  of  genuine  evangel- 
ical faith,  cordially  and  affectionately  embraces  all  that  is  known 
of  Cod.  But  as  there  is  no  other  medium  of  access  to  the  Father, 
and  as  there  is  no  other  method  of  salvation,  but  through  Christ, 
as  soon  therefore,  as  the  sinner  is  brought  into  the  favor  of  God, 
and  opens  his  eyes  on  the  new  world,  Christ  appears  the  chief 
among  ten  thousand,  and  the  one  altogether  lovely.  There  is  no 
state  of  the  mind,  before  conversion  which  bears  any  striking  re- 
semblance to  this.  His  failh  operating  by  love,  delights  to  rest 
on  Christ.     This  faith  is  the  substance  of  things  hoped  for.     As 


214^  eHRISTIAN   GRACES) 

the  cluster  brought  from  Canaan,  was  to  the  Israelites  a  foretaste 
of  the  riches  which  they  were  afterwards  to  inherit,  so  this  faith 
is  to  christians  a  foretaste  of  that  blessedness  which  they  are 
hereafter  to  enjoy  in  heaven.  It  is  the  evidence  of  things  not 
seen.  That  is,  the  believer'*  frequent  experience  of  the  fulfil- 
ment of  the  divine  promise,  and  his  implicit  confidence  in  the  faith- 
fulness of  Christ,  is  satisfactory  evidence,  that  God  will  put  him 
in  actual  possession  of  the  unseen  blessedness  of  heaven.  The 
pious,  believing  heart,  has  known  so  much  of  God,  and  so  highly  , 
appreciated  his  excellencies,  as  to  value  the  promises  equal  to- 
the  possession.  As  an  individual  holding  an  obligation  against 
an  honest  responsible  man,  values  the  obligation  as  highly  as  the 
actual  possession  of  the  sum  specified,  so  the  believer  esteems  the- 
promise  of  future  blessedness,  made  by  the  immutable  God,  as  an 
assurance  of  that  blessedness.  Such  faith  cannot  exist  in  a  heart 
in  which  the  love  of  God  does  not  exist. 

All  the  other  christian  graces  are  founded  on  the  same  holi. 
ness  of  heart,  and  assimilation  to  Christ.  Devotion  is  the  per- 
formance of  all  known  duties  from  love  to  God.  Prayer  is  an  ar- 
dent holy  desire  that  God  would  bestow  on  us,  and  on  all  others 
in  state  of  probation,  every  desirable  blessing.  Humility  is  a  just 
estimation  of  ourselves.  It  is  not  attributing  to  ourselves  virtues-  - 
which  we  do  not  possess,  nor  is  it  loading  ourselves  with  degra- 
ding epithets.  Nor  does  it  consist  in  thinking  ourselves  inferior 
to  our  equals,  or  inferior  to  our  inferiors;  nor  in  thinking  ourselves- 
auperior  to  our  equals,  orsuperior  to  our  superiors.  But  true  chris- 
tian humility  consists  in  cheerfully  taking  the  place  which  God  and 
justice  have  assigned  us.     Christian  submission  is  an  uncondition* 


CHBflSTlAN    GRACES.  SUft 

k1  surrendry  of  ourselves  into  the  hand  of  God.  It  is  a  willingness 
that  he  should  dispose  of  us  according  to  his  pleasure,  it  is  a 
satisfaction  with  the  divine  character  and  conduct.  A  single 
stipulation  or  condition  on  the  part  of  the  creature,  would  prove 
that  his  submission  is  insincere,  and  that  his  confidence  in  God 
is  not  entire.  Unconditional  submission,  in  all  cases,  involves 
a  preference  of  a  greater  to  a  less  good,  and  is  the  purest  and 
most  elevated  benevolence,  as  it  is  totally  subversive  of  selfishness ; 
for  selfishness  is  love  of  our  own  interest  at  the  expense  of  a 
greater  good.  To  love  ourselves  according  ta  our  value,  is  not 
selfishness,  but  disinterested  benevolence.  Disinterested  benevov 
lence  is  regarding  ourselves  and  all  other  beings  according  to 
our  and  their  intrinsic  value. 

The  other  christian  graces  which  might  be  enumerated,  are  but" 
modifications  of  those  graces  which  I  have  considered  &  explained  r 

The  christian  graces  it  will  bo  readily  admitted,  often  exist  in 
a  very  feeble  state.  The  devotions  of  christians  are  often  inter- 
rupted, and  their  obedience  is  defective,  and  their  resemblance  l» 
the  Saviour  is  often  faint  and  distant.  Yet  if  sinless  perfection  is- 
not  the  mark  of  the  prize  of  the  high  calling,  at  which  professors 
of  religion  aim,  if  they  have  not  in  embryo,  the  features  of  a  per- 
fect man  in  Christ  Jesus,  they  are  still  in  their  sins.  To  be  »> 
disciple  of  Christ,  it  is  essential  that  supreme  love  to  God,  and  be- 
nevolence to  man,  reign  in  our  hearts ;  and  that  there  be  a  grow- 
ing conformity  to  the  revealed  will  of  God.  We  must  love  God 
and  his  holy  kingdom  more  than  ourselves.  Like  Paul  we  must 
glory  in  nothing  save  in  the  cross  of  our  Lord  Jesus  Christ,  by 
whom  we  are  erucified  unto  the  world,  and  the  world  is  crucified 


216  ,     CHRISTIAN   GBACES. 

unto  us.  We  must  count  all  things  but  loss  for  the  excellence  of 
the  knowledge  of  Christ  Jesus  our  Lord.  An  exemplification  of 
the  christian  graces  in  prosperity  and  adversity,  in  distress  and  re- 
proach, in  poverty  and  persecution,  constitutes  the  beauty  of  chris- 
tian  character.  This  is  that  comeliness  which  adorns  the 
souls  of  the  redeemed  in  their  state  preparatory  to  heaven. 
^  1.  If  what  has  been  said  on  this  subject  is  correct,  we  see  that 
a  change  of  heart  does  not  consist  in  great  and  marvelous  experi- 
ences. Neither  extraordinary  fear,  nor  excessive  joy,  nor  un- 
common dreams,  nor  sights,  nor  voices,  nor  high  excitement  of 
animal  feelings,  constitutes  the  christian  graces :  for  neither  of 
these,  is  love  to  God,  or  repentance  of  sin,  or  faith  in  the  Lord 
Jesus  Christ.  Such  is  the  influence  of  Satan,  and  such  the  fruit- 
fulness  of  the  imagination,  and  such  the  deceilfulners  of  the  hu- 
man heart,  as  totally  to  destroy  the  weight  of  such  supposed  ev- 
idences of  christian  character.  False  hopes  may  create  raptures 
which  strikingly  resemble  the  raptures  ol  the  genuine  christian, 
and  yet  be  only  specious  connterfeits.  The  suggestion  of  passa- 
ges of  scripture  to  the  mind,  such  as  son,  or  daughter,  thy  sins  be 
forgiven  thee,  afford  no  evidence  of  a  gracious  stale,  for  such  pas- 
sages may  be  suggested  to  the  mind  by  the  imagination,  or  by 
Satan  for  the  purpose  of  deceiving  and  destroying  the  soul. 

2.  We  learn  from  this  subject,  that  there  are  tests  of  christian 
character.  The  tests  of  christian  character,  are  the  exercise  of 
the  christian  graces,  such  as  love,  repentance,  faith,  humility, 
prayer,  unconditional  submission,  and  self-denial.  The  exemplifi- 
cation of  these  graces,  affords  the  most  satisfactory  and  most 
scriptural  evidence  of  a  change  of  heart,.    Without  these  graces, 


CHRISTIAN  GRACES.  217 

none  have  any  right  to  think  themselves  christians.  He  who  is 
not  the  subject  of  these  graces,  who  has  not  experienced  a  genuine 
change  of  heart,  who  does  not  readily  embrace  the  doctrines  of 
the  gospel,  and  illustrate  their  practical  effects  by  a  holy  life  is 
not  a  christian.  A  destitution  of  christian  character,  is  a  destitu. 
tionof  religion. 

3.  The  exercise  of  the  christian  graces  affords  the  only  ration- 
al hope  of  heaven.  Christian  hope  is  a  holy  desire  and  expec- 
tation of  heaven.  This  hope  is  founded  on  the  promises  of  God. 
These  promises  are  made  to  individuals  possessing  a  character 
which  is  constituted  by  the  christian  graces  ;  it  follows,  there- 
fore, that  they  only  v»ho  exercise  these  graces,  can  rationally 
appropriate  to  themselves  the  promises  of  God.  All  hopes,  then, 
which  are  not  founded  on  the  promises  of  God,  made  to  the  char- 
ttcter  which  is  described  in  those  promises,  ar§  groundless. — 
Those,  therefore,  who  do  not  possess  the  christian  character 
have  no  rational  hope  of  heaven. 

4.  We  may  see,  in  view  of  this  subject,  that  the  gospel  plan 
of  salvation  is  consistent  with  itself.  The  hopes  and  promises 
of  false  religion  are  not  graduated  by  the  holiness  of  its  votaries. 
It  demands  decision,  zeal,  and  devotedness,  but  is  indifferent  a- 
bout  the  source  from  which  they  flow.  It  admits  of  the  exer- 
cises of  the  worst  passions,  and  most  embittered  spirits.  Only 
follow  me,  says  the  votary  of  this  false  religion,  and  espouse  my 
cause,  and  I  will  not  investigate  your  motives  and  feelings.  But 
it  is  far  otherwise  with  the  religion  of  Christ.  He  will  admit  of 
no  zeal  and  no  devotion,  but  such  as  produce  an  increase  of  holi- 
aeas  and  preparation  for  heaven.    His  promises  are  made  only 


51d  FBKSEfERASCE. 

lo  the  pure  in  heart ;  and  he  will  never  palliate  nor  excuse  sin 
in  his  most  devoted  followers.  Be  ye  holy,  for  I  am  holy.  The 
spirit  and  character  which  he  requires  of  his  followers  are  just 
such  as  every  man's  reason  and  conscience  tell  him  are  necessary 
to  salvation.  This  is  the  happy  character  of  our  religion,  and 
the  earnest  of  heaveor 


LECTURE  XTIII. 

PERSEVERANCE. 
Job.  17.  9. 

T  he  right«ous  shall  hold  on  his  way,  and  be  that  hath  clean'  Uand^ 
shall  be  stronger  and  stronger. 

Having  in  my  last  discourse,  considered  the  character  of  the 
righteous^  I  shall  now  consider  his  condition  and  prospects  of  sal- 
vation. It  is  certain  that  the  saints,  after  regeneration,  sustain  a 
new,  and  important  relation  to  God.  This  relation  is  to  be  ascer- 
tained  by  scripture.  If  the  biWe  reveals  any  thing  on  the  sub- 
ject, it  is  either,  that  the  salvation  of  the  righteous,  is  possible,  or 
that  it  is  probable,  or  that  it  is  certain.  That  the  last  is  the  doc 
rine  of  the  bible,  I  shall  attempt  to  prove. 

All  that  are  truly  regenerate,-  will  persevere  in  holiness,  untO' 
eternal  life.  This  doctrine  does- not  admit  that  the  regenerate  or 
righteous  will  live  in  the  habitual  practice  of  sin,  and  go  to  heav<- 
en  ;  nor  that  they  may  not  backslide,  and  need  the  grace  of  God 
to  reclaim  them  from  the  snare  of  the  Devil ;  but  that  not  a  single' 
?eal  chFistiao  will  be  left  to  final  apostacy  and  ruin.     The  righv 


PERSEVERANCE.  219' 

teous  will  grow  in  grace,  and  in  the  knowledge  of  our  Lord  and 
Saviour  unto  eternal  redemption.  Just  as  many  as  are  regener. 
ated  will  be  saved.  Nor  does  this  dpctrine  assert  that  christians 
have  power  to  keep  themselves  from  falling  and  final  apostacy. 
They  can  neither  originate  nor  perpetuate  their  holy  exercises- 
and  graces;  but  they  are  saved  by  the  promises  of  grace  made 
in  the  gospel  ^  and  are  kept  by  the  power  of  God,  through  faith, 
unto  salvation.  The  doctrine ,  is  that  they  shaU  persevere,  that 
is,  continue  to  exercise  the  christian  graces,  though  not  without 
interruption,- and  practice  virtue  until  they  are  qualified  for  heav- 
en. The  proofs  which  l^dduce  in  support  of  this  doctrine  are 
the  following. 

1.  God  intends  when  he  changes  the  heart  of  the  sinner  to 
save  him.  The  supposition,  that  God  sanctifies  the  soul  in  pros- 
pect of  its  apostacy,  and  more  aggravated  condemnation,  is  repul- 
sive to  every  enlightened  view  of  the  christian  religion.  He  does 
inflict  on  some  men,  judicial  blindness,  hardness,  and  Teprobacy 
of  mind,  but  not  on  his  friends.  He  visits  his  incorrigible  enemies 
with  strong  delusions.  But  God  has  some  object  in  new-creating, 
the  soul,— and  who  dares  say,  that  that  object  is  not  kind  and 
benevolent  ?  He  rescues  the  sinner  from  his  slavery  and  bond- 
age to  prepare  him  for  his  own  service,  and  the  enjoyment  of 
himself.  Isaiah  43.  21.  This  people  have  I  formed  for  myself  j 
they  shall  shew  forth  my  praise.  Now  is  there  any  intimation  in 
scripture,  that  God  desires,  or  intends  to  give  back  the  rescued 
captive  ?  And  does  it  require  any  more  power  to  keep  him 
than  it  did  to  obtain  him?  If  God,  as  can  be  most  clearly  shown,, 
intends  to  prepare  those  whom  he  regenerates- for  heaven,.and  to- 


t20  PERSEVEREANCE. 

receive  them  to  himself,  who  will  presume  to  say  or  to  believe 
that  he  will  be  disappointed  ?  A  change  of  heart  seals  the  soul 
for  heaven,  and  proves  that  God  has  intentions  of  its  salvation.^- 
As  sure  then  as  God  is  unchangeable  in  his  intentions,  and  irre- 
sistible  in  his  operations,  all  the  regenerate  will  be  saved. 

2.  The  covenant  of  redemption  proves  the  certainty  of  the 
saints  salvation.  I  have  before  shown  that  the  covenant  of  re- 
demption, was  made  in  eternity  between  the  Father  and  the  Son. 
That  the  Father,  in  consideration  of  the  sufferings  and  death  of 
the  Son,  gave  him  a  certain  portion  of  the  human  family,  and 
promised  to  the  Son  that  at  the  time,  and  in  the  manner  stipulated, 
he  would  cause  these  sinners  to  bow  to  his  sceptre,  and  make 
them  holy  and  obedient  children  of  his  grace.  Now  if  such  a  cov- 
enant does  exist,  and  Christ  on  his  part  has  performed  the  condi- 
tions,  and  the  Father,  ever  since  the  apostacy,  has  been  fulfilling 
the  conditions  on  his  part,  and  if  the  regenerate  are  the  very  in- 
dividuals who  were  given  to  Christ,  who  can  doubt  the  certainty 
of  their  salvation  ?  You  cannot  separate  them  from  the  love  of 
God,  unless  you  can  dissolve  the  covenant  of  the  triune  God,  and 
break  up  the  councils  of  heaven.  The  testimony  of  Christen 
this  subject,  is,  all  that  the  Father  hath  given  me,  shall  come  un- 
to me ;  and  the  testimony  of  the  Father  is,  thy  people  shall  be 
willing  in  the  day  of  thy  power.  They  were  given  to  the  Son  for 
purposes  of  salvation,  and  if  they  are  not  saved,  the  conditions  of 
the  covenant  are  not  fulfilled.  But  as  this  argument  will  have 
no  influence  with  those  who  deny  the  doctrine  of  personal  elec- 
tion<  axid  as  they  are  free  to  confess  that  the  perseverance  of  the 


pe-esevebea>nce;  22  B 

saints  would  inevitably  follow  from  the  doctrine  of  personal  eleo 
tion,  I  pass  to  show, 

3,  That  the  certainty  of  the  salvation  of  the  saints  is  evident 
from  the  covenant  of  grace,  and  from  the  promises  of  God.  The 
covenant  of  grace  exists  between  God  and  his  children.  It  is 
called  a  covenant  of  grace,  beeaase  God  promises  to  those  who 
embrace  the  gospel,  undeserved,  divine  and  sovereign  mercy. — 
To  the  righteous^  he  has  made  exceeding  great  and  precious 
promises.  Now  a  correct  knowledge  of  the  covenant  of  grace, 
and  of  the  promises  of  the  gospel,  will  place  this  subject  beyond 
a  doubt.  This  covenant  differs  from  the  covenant  of  works,  or 
the  covenant  of  the  law.  But  if  it  secures  no  gracious  infiuences, 
and  gracious  blessings,  how  does  it  differ  from  the  Idw.  None 
will  doubt,  that  regeneration  brings  a  man  into  a  different  relation 
to  God.  And  what  are  the  peculiarities  and  blessings  of  this  rela- 
tion? It  gives  him  an  assimilation  to  God,  and  a  share  in  hisr 
friendship  and  favor.  God  exercises  all  the  care  and  affection 
not  only  of  a  friend,  but  of  a  parent.  He  pities  the  infirmities  of 
his  children,  pardons  their  sins,  defends  them  from  iheir  enemies, 
and  carries  on  in  thbir  hearts,  the  work  of  sanctification.  He 
does  not  treat  them  as  they  deserve,  but  for  the  sake  of  Christ, 
they  are  treated  far  better  than  they  deserve.  The  conditions  of 
this  covenant  are  not,  do  and  live,  disobey  and  die ;  by  thy 
works  thou  shalt  be  justified,  and  by  thy  works  thou  shalt  be 
condemned:  but  the  conditions  are,  do  and  thou  shalt  be  gra- 
ciously rewarded ;  disobey,  and  thou  shalt  receive  forgiveness  by 
repentance,  and  faith  in  the  blood  of  Christ.  Thou  shalt  be  visit- 
ed with  a  rod,  and  punished  for  thiggjiniqaity,  but  pedcenaed  by  ai 


•22t  PERSEVERANCE. 

«iighty  arm.  If  the  covenant  of  grace  secured  no  pardon,  how 
would  it  differ  from  the  covenant  of  works  ?  Ood  has  not  pledg. 
ed  himself  in  this  covenant  to  connive  at,  or  palliate  the  sins  of 
■his  saints,  but  he  has  promised  to  "bestow  grace  upon  them,  to  sei 
-cure  their  obedience,  to  afford  all  those  gracious  aids,  and  holy 
dispositions  which  are  necessary  to  the  progressive  sanctification 
of  the  heart,  to  purity  of  the  life,  and  to  the  sajvation  of  the  soul. 
JThis  covenant  does  not  secure  the  end  without  the  means;  nor 
heaven  without  a  preparation  for  it.  The  promises  of  God 
which  are  appendages  to  this  covenant,  are  very  explicit. 

God  has  promised  either  to  secure  his  saintsagainst  temptation, 
or  to  give  them  grace  to  bear  it,  or  to  deliver  them  when  tempt- 
ed.    The  only  danger  of  saints  or  sinners,  arises  from  sin.     Man 
is  surrounded  by  the  snares  of  Satan  and  his  accomplices,  and  is 
.  «nbject  to  many  infirmities  which  expose  him  to  become  the  prey 
,  of  his  assailants.    But  if  the  promises  of  God  have  interposed  and 
rescued  him   from    danger,  if  friendship   and  communion   with 
Christ,  and  the  influences  of  the  Holy  Ghost  have  given  him  pow- 
er to  resist,  or  power  to  extricate  himself,  he  is  safe.     But  as  it 
may  be  more  convincing  and  satisfactory  to  the  inquirer  after 
iruth.I  will  adduce  a  few  of  those  promises  of  the  saint's  perse- 
verance.    1.  Sam.  12.  22.    For  the   Lord  will  not  forsake  his 
people  for  his   great  name's  sake ;   because  it  hath   pleased  the 
Lord  to  make  you  his  people-     This  passage  was  spoken  in  view 
of  the  relapsed  state  of  the  Jews-     Even  when  there  was  an  a. 
poslacy  from  God,  there  were  assurancas  given  to  that  people; 
that  they  were  the  people  of  God,  that  they  were  not  chosen  on 
account  of  their  virtuou*  deeds,  nor  would  they  be  finally  reject- 


PER6EV£RANCE.  223 

-ed  for  their  viscions  ones.  He  chose  them  for  his  name's  sake, 
of  his  own  self-moved  goodness,  to  display  the  glory  of  his  per. 
fections. 

Ps.  89.  32,  33.  Then  will  I  visit  their  transgressions  with 
the  rod,  and  their  iniquities  with  stripes.  Nevertheless  my  lov- 
ing kindness  will  I  not  utterly  take  from  him,  nor  suffer  my 
faithfnlu^ss  to  -farL  Two  things  in  this  passage  are  worthy  of  re. 
mark :  the  first .  is,  that  the  faithfulness  of  God  to  his  promises- 
required  him  to  bring  to  repentance,  and  a  holy  life,  those  mem- 
'bers  of  the  Jewish  Church,  who  were  truly  pious,  though  they 
■were  then  in  a  relapsed  state.  And  if  be  could  not  be  faithful 
without  bringing  them  back,  then  the  promise  embraces  their  re- 
CO very. 

The  other  is,  that  all  the  punishments  inflicted  on  the  children 
of  God  are  disciplinary,  and  all  his  judgments  threatened  or  in- 
flicted, are  followed  by  promises  and  mercies.  Prov.  24.  16. — 
For  a  just  man  falleth  seven  times  and  riseth  up  again.  Micah 
7.  S.  Rejoice  not  against  me,  O  mine  enemy;  when  I  fall  I 
shall  rise ;  when  I  sit  in  darkness,  the  Lord  shall  be  a  light  unto 
me.  This  is  the  consolation  of  believers,  that  God  is  unchange- 
able,  and  his  affections  and  intentions  of  mercy  a  re  not  graduated 
by  the  changes  which  take  place  in  the  saints.  John  3.  14. — 
But  whosoever  shall  drink  of  the  water  that  I  shall  give  him 
fihall  never  thirst.  But  the  water  that  I  shall  give  him,  shall  be 
in  hirn  a  well  of  water  springing  up  unto  everlasting  life.  This 
figure  is  very  significant.  To  suppose  the  saint  constantly  in 
the  act  of  drinking  destroys  the  figure,  and  annihilates  the  force 
of  the  Saviour's  reasoning.     He  was  representing  to  the  woman 


224  FERSETERANCE. 

of  Samaria,  the  superiority  of  the  water  which  he  imparted,  t© 
that  which  was  found  in  the  well  of  Sychar.  But  how  was  it  su- 
perior if  his  disciples  must  always  be  in  the  act  of  drinking?  Did 
not  the  woman  know  that  a  man  could  never  thirst  if  he  kept  the 
water  of  the  well  constantly  at  his  mouth?  The  fountain  which 
supplies  the  saint  is  not  represented  as  descending  to  the  heart,  but 
as  ascending  from  it.  The  heart  is  the  fountain  ;  and  this  pas- 
sage represents  it  as  an  exhaustless  fountain :  it  is  a  well  of  wa- 
ter springing  up  unto  everlasting  life. 

John  10.  27 — 29.  My  sheep  hear  my  voice,  and  I  know  them, 
and  they  follow  me;  and  1  give  unto  them  eternal  life,  and  they 
shall  never  perish,  neither  shall  any  pluck  them  out  of  my  hand. 
My  Father  which  gave  them  me,  is  greater  than  all :  and  none 
is  able  to  pluck  them  out  of  my  Father's  hand. 

I  do  not  know  how  a  man  can  read  and  understand  this  passage, 
and  at  the  same  time  doubt  the  perseverance  of  the  saints.  Christ 
says  he  knows  his  sheep.  I  give  unto  them  eternal  life,  and  none 
can  pluck  them  out  of  my  hand  ;  auid  then  adds,  that  his  Father 
gave  them  to  him,  and  he  is  omnipotent,  and  therefore  none  can 
pluck  them  out  of  his  hand.  One  reason  here  assigned  why  they 
will  be  saved,  is,  that  Christ  gives  them  eternal  life.  Another  is, 
that  the  Lord  is  Almighty,  and  disposed  to  save,  and  they  ara 
therefore,  secure.  No  allusion  is  here  made  to  their  faithfulness, 
as  a  condition  of  their  sal  vatioo»  Their  salvation  was  sure  for  a 
very  different  reason  from  that  of  their  faithfulness.  John  14.  la. 
Yet  a  little  while  and  the  world  seeth  me  no  more.  But  ye  see 
me,  because  I  live,  ye  shall  live  also.  Shall  is  a  word  which  is 
almost  always  used  when  the  certainty  of  the  salvation  of  saints  is 


PERSEVERANCE.  225 

spoken  of;  and  may,  can,  and  might,  are  seldom,  if  ever  used  in 
this  connexion.  John  17.  '  12.  While  1  was  with  them  in  the 
world,  I  kept  them  in  thy  name  :  those  that  thou  gavest  me  I 
have  kept,  and  none  of  them  is  lost  but  the  son  of  perdition ;  that 
the  scriptures  might  be  fulfilled.  There  were  none  lost  but  Judas, 
who  was  given  to  hira  for  purposes  of  judgment,  and  not  of  mer' 
cy,  and  whom  the  Saviour,  more  than  a  year  before  Satan  enter- 
ed into  him,  according  to  the  chronology  of  the  bible,  called  a 
devil.  But  there  is  an  important  fact  established  by  this  passage, 
that  saints  do  not  keep  themselves,  but  are  kept  by  Christ.  1 
have  kept  them  in  thy  name.  I  wish  to  introduce  five  verses 
more  from  this  evangelis^.  He  that  believeth  ofa  me  hath  everlas- 
ting life.  If  any  man  eat  of  this  bread  he  shall  live  forever. — 
Whoso  eateth  my  flesh,  and  drinketh  my  blood,  hath  eternal  life, 
and  I  will  raise  him  up  at  the  last  day.  He  that  eateth  my  flesh 
and  drinketh  my  blood,  dwelleth  in  me,  and  I  in  him.  He  that 
eateth  of  this  bread  shall  live  forever. 

2.  Thess.  3.  3.  But  the  Lord  is  faithful,  who  shall  establish 
you,  and  keep  you  from  evil.  Heb.  9.  15,  And  for  this  cause  he 
is  the  Mediator  of  the  new  testament,  that  by  means  of  death,  for 
the  redemption  of  transgressions  that  were  under  the  first  testa- 
ment, they  which  are  called  might  receive  the  promise  of  eternal 
inheritance. 

And  the  same  apostle  says,  chap.  10.  verse  14,  For  by  one  of- 

fering,  he  hath  perfected  forever  them  that  are  sanctified.     Sanc- 

tification  is  holiness  ;  and  all  are  sanctified  who  are  regenerated, 

and  how  are  they  perfected  forever,  if  they  are  not  accepted  as 

15 


326  PERSEVERANCE. 

perfectly  holy,  and  treated  as  holy  on  Christ's  account,  and  not 
because  they  are  sinless. 

Read  Rom.  8,  from  27  to  the  close  of  the  chapter.  I  introduce 
one  text  more.  1  Cor.  10.  13.  There  hath  no  temptation  taken 
you,  but  such  as  is  common  to  man :  but  God  is  faithful,  who 
will, not  suffer  you  to  be  tempted  above  that  ye  are  able;  but 
will  with  the  temptation  also  make  a  way  to  escape  that  you  may 
be  able  to  bear  it. 

God  is  faithful  to  his  son,  and  faithful  to  his  promises. 

4.  I  prove  the  certainty  of  the  salvation  of  the  saints,  from 
the  manner  in  which  the  inspired  writers  account  for  apostaciea 
in  the  church.  They  always  account  for  them  on  the  ground,, 
that  they  who  leave  the  visible  church,  never  possessed  genuine 
religion ;  that  they  never  experienced  a  change  of  heart.  In 
the  parable  of  the  sower,  none  brought  forth  fruit  unto  perfec- 
tion,  but  those  who  had  an  honest  and  good  heart.  Some  of  the 
seed  sprung  qp  and  flourished  for  a  season,,  but  because  there 
was  no  grace  at  heart,  it  withered  away  and  died.  In  the  para- 
ble of  the  foolish  virgins,  who  had  nothing  but  the  lamp  of  ex- 
ternal profession,  the  mere  external  appearance  of  religion,  and 
no  oil,  no  grace  in  the  heart ;  and  the  man  who  had  not  on  a 
wedding  garment,  are  cases  of  profession  without  a  change  of 
heart.  These  are  all  cases  which  prove  apostacy  from  profes- 
sion and  privileges,  but  not  from  piety  or  holiness.  There  is 
not  a  shadow  of  evidence,  from  scripture  phraseology,  or  from 
the  history  of  Saul  king  of  Israel,  and  of  Judas  Iscariot,  that 
they  ever  possessed  a  new  heart.  It  is  said,  God  gave  Saul  an- 
other  heart,  but  the  context  immediately  explains  it  to  be  a  heart 


PERSEVERANCE.  227 

of  prophecy.  And  the  Apostle  tells  us,  that  Judas  fell  from  a 
part  of  the  apostleship  and  bishopric,  but  never-  intimates  that  he 
was  ever  sanctified  at  heart;  Now  if  all  the  apostacies  ia  the 
visible  church  can  be  accounted  for  on  the  ground  of  false  con- 
versions ;  and  in  no  case  on  record  is  it  necessary  to  suppose 
that  they  did  apostatize  from  genuine  religion  :  and  if  the  apostle 
has  laid  down  the  general  principle  on  which  we  are  to  account 
for  their  dereliction,  what  right  have  we  to  say  that  any  genuine 
christian  ever  has  fallen  or  ever  will  fall  from  grace. 

1  John,  2.  19.  They  went  out  from  us,  but  they  were  not  of 
us  J  for  if  they  had  been  of  us,  they  would  no  doybt  have  contin. 
ued  with  us ;  but  they  went  out,  that  they  might  be  made  mani. 
fest  they  were  not  all  of  us.  Here  the  apostle  considers  desertion 
from  the  visible  church  of  Christ,  evidence  that  the  heart  was 
not  interested  in  him.  There  is  undoubtedly  a  religion  founded 
on  temporary  excitement,  and  natural  affection,  which  may  be 
obtained  and  lost  again.  But  no  power  can  unchange  the  heart, 
but  that  which  changes  it ;  and  though  the  genuine  christian 
may  backslide  and  dishonor  his  profession,  yet  the  same  power 
which  first  delivered  him  from  sin,  will  restore  his  wandering  feet. 
We  readily  admit,  that  if  the  christian  were  left  to  himself,  he 
would  apostatise  and  perish,  but  by  the  grace  of  God,  he  is  kept 
through  faith  unto  salvation.  The  most  exalted  and  holy  saint 
on  earth  might,  and  would  most  surely,  fall  and  perish,  were  iV 
not  for  the  provisions  of  grace.  Leave  him  to  himself,  and  his 
destruction  is  inevitable.  But  the  grace  of  God  secures  the  in- 
terests of  his  soul.    AH  those  passages  which  seem  to  imply  a 

possibility  of  the  saints'  apostacy,  are  motives  of  excitement  and 

15* 


228  PERSEVERANCE. 

terror,  presented  to  the  christian's  mind ;  and  they  are  all  true 
and  important.  If  the  saint  did  not  love  God  and  serve  him  un- 
to  death,  he  would  go  to  hell.  But  does  this  prove  that  God 
will  not  enable  him  to  persevere  unto  death.  Where  God  has 
promised  to  save  men  on  conditions,  he  has  promised  to  make 
them  comply  with  those  conditions.  But  I  must  here  be  allowed 
the  privilege  of  obviating  a  single  objection  to  this  doctrine.  It 
is  said  a  belief  in  the  certainty  of  our  salvation,  tends  to  licen- 
tiousness.  There  would  be  some  plausibility  in  this  objection, 
if  men  had  any  right  to  believe  themselves  christians  without 
evidence.  But  those  who  live  in  the  habitual  indulgence  of  sin, 
have  reason  to  doubt  whether  they  have  ever  been  made  new 
creatures  in  Christ  Jesus.  Persons  have  reason  to  doubt  the 
genuineness  of  their  hopes,  in  proportion  to  their  want  of  evi- 
dence  of  a  change.  We  do  not,  however,  believe  that  an  hour 
of  darkness,  or  a  passing  cloud,  are  sufficient  to  destroy  the 
hope  of  him  who  is  usually  and  supremely  devoted  to  Christ. — 
As  the  cultivation  of  piety  and  the  influences  of  the'  Holy  Ghost, 
give  a  good  man  more  confidence  in  God,  and  greater  assurance 
of  hope;  to  doubt  our  perseverance  seems  to  militate  against 
christian  character.  It  discovers  want  of  confidence  in  God. — 
The  purer,  and  the  more  elevated  are  the  joys  of  christians,  the 
more  firm  and  unwavering  are  their  assurances,  that  they  shall 
never  cease  to  love  and  serve  God.  But  it  is  evident  from  two 
considerations,  that  a  belief  in  the  perseverance  of  the  saints, 
does  not  tend  to  licentiousness.  First  it  is  contrary  to  reason ; 
and  secondly,  it  is  contrary  to  fact.  It  is  not  rational  to  suppose, 
that  a  change  of  heart  which  consists  in  holiness,  will  make  men 


PEBSEVEKANCE.  229 

love  sin  more  ardently.  This  change  produces  a  love  of  holi- 
ness,  and  a  disrelish  and  aversion  to  sin.  Now  to  suppose  that 
those  who  have  tasted  the  bitternes  of  sin,  and  have  received  a 
nature  which  abhors  it,  will  practice  it  with  greater  avidity,  is 
irrational  and  inconsistent.  And  is  there  any  thing  in  the  charac- 
ter  and  constitution  of  the  human  mind,  and  of  the  human  pas. 
sions,  which  will  sanction  the  sentiment,  that  a  certain  prospect 
of  good,  and  an  assurance  of  success,  p^ilsies  effort,  and  encour- 
ages sloth  and  indolence?  Does  the  prospect  of  wealth,  cause  the 
merchant,  mechanic,  or  the  husbandman,  to  be  less  vigilant  and 
industrious  in  the  labors  of  their  hands?  Were  two  armies  on  the 
field,  about  to  engage  in  combat  and  carnage,  and  should  God 
with  an  audible  voice,  assure  one  of  them  of  complete  victory, 
does  reason  teach  us,  that  the  army  receiving  this  assurance, 
would  be  less  bold  and  intrepid  in  their  attack  ? 

I  know,  there  are  railings  of  an  expiring  cause,  and  writhings 
of  despair,  but  who  would  not  be  brave,  were  he  exempted  from 
injury  and  assured  of  victory.  I  cannot  conceive  of  a  greatef 
incentive  to  action  than  assurance  of  success.  The  certainty 
that  the  church  of  Christ  will  be  successful  and  triumphant,  ha» 
comforted  the  saint^,  while  laboring  under  the  severest  trials,  and 
the  most  appalling  discouragements.  God,  who  has  said,  I  will 
never  leave  thee  nor  forsake  thee,  is  faithful  and  unchangeable. 
This  promise  has  quenched  the  fiery  darts  of  the  adversary,  and 
filled  dungeons  with  joy. 

Secondly,  it  is  not  a  fact  that  a  belief  in  this  doctrine  produces 
licentiousness.  Are  those  men  who  most  firmly  believe  and 
strenuously  defend  the  doctrine  of  the  saints'  perseverance,  the 


230  PERSEVERANCE. 

most  licentious  characters  in  community  ?  It  is  vain  to  attempt 
to  convince  rational  men  of  the  truth  of  an  assertion  whicn 
is  contradicted  by  fact.  If  the  advocates  of  this  doctrine,  are 
licentious  from  the  influence  of  this  doctrine  and  not  from  the 
influence  of  depravity,  the  perniciousness  of  the  doctriue  is  easily 
proved.  Until  this  is  established,  men  of  candor  and  good  sense, 
who  value  testimony  more  than  caprice  and  prejudice,  will  judge 
for  themselves.  And  how  shall  we  dispose  of  that  long  list  of 
martyrs,  whose  labors  and  sufferings  command  the  veneration  of 
the  world.  They  all  believed  in  this  doctrine.  What  was  the 
influence  of  this  doctrine  oh  Baxter,  and  Brainard,  on  Buchanan 
and  Martyn  ?  Positive  assertions  cost  but  little ;  and  no  sentiment 
can  be  so  absurd  as  not  to  have  its  advocates,  but  I  would  never 
tax  the  credulity  of  my  fellow  creatures,  I  would  treat  them  as 
candid  and  rational,  and  capable  of  discovering  the  force  of  rea- 
Boning  and  the  weight  of  evidence.  And  I  hope  1  shall  not  for- 
feit my  pretensions  to  candor  by  presenting  a  few  difficulties 
which  I  discover  in  the  opposite  sentiment.  If  christians  can 
fall  from  grace,  how  can  it  be  proved?  It  cannot  be  proved  from 
facts.  There  is  no  evidence  that  the  apostates  recorded  in  the 
bible  ever  possessed  true  piety.  And  they  could  not  fall  from 
what  they  did  not  possess.  And  the  examples  which  may  be 
brought  are  sufficient;  because  we  are  not  only  incapable  of 
knowing  the  good  estate  of  any  man,  with  infallible  certainty,  but 
we  are  forbidden  to  judge  in  cases  beyond  our  scrutiny.  And 
who  but  God  can  search  the  heart?  Who  but  God,  can  detect 
all  artful  counterfeits  of  christian  character?  Who  can  ascertain 
whether  it  is  a  work  of  the  heart,  or  only  an  excitement  of  the 


PSBSEVERAHCE.  231 

•animal  passions,  and  the  persuasions  of  judgment?  Besides,  apos- 
tacies  are  most  frequent  in  revivals  in  which  truth  is  concealed, 
and  which  are  conducted  by  inexperienced  and  injudicious  teach, 
ers.  An  experienced  and  discerning  christian,  would,  at  the 
lime  of  their  supposed  conversion,  have  pronounced  them  spuri. 
ous ;  and  would  have  doubted  whether  they  had  ever  experien- 
ced  genuine  conviction,  much  mor/e,  genuine  conversion.  I  am 
a  friend  to  revivals.  I  believe  in  powerful,  and  holy  religion; 
but  I  tremble  for  the  consequences  of  those  revivals,  which  have 
much  of  human  passion,  and  injudicious  management,  and  but 
little  of  the  Holy  Spirit  in  them.  It  is  to  be  expected,  {hat  false 
and  spurious  conversions  will  be  followed  by  apostatize ;  but  this 
does  not  prove  that  genuine  converts  will  apostatise.  It  is  all 
explained  by  a  single  passage.  They  went  out  from  us,  because 
they  were  not  of  us.  If  it  is  not  possible  to  prove  for  a  certain- 
ty that  a  man  is  a  christian,  then  it  is  not  possible  to  prove  that 
.    any  one  has  fallen  from  Christianity. 

But  on  the  supposition  that  it  is  possible  for  one  man  to  apos. 
tatize,  it  is  for  ten,  it  is  possible  for  the  whole  church  to  aposta- 
tize ;  and  the  church  of  Christ  might  be  annihilated,  and  the 
gates  of  hell  might  prevail  against  it ;  and  one  object  of  the 
blood,  sufferings,  and  death  of  Christ  would  be  lost. 

To  say  that  faithfulness  is  the  condition  of  salvation,  is  not  to 
the  point.  I  believe  as  firmly  as  any  man  in  faithfulness  to 
Christ,  and  in  this  very  doctrine,  tim  proving  that  God  has  prom- 
ised  and  covenanted  to  make  his  people  faithful,  and  to  give  them 
grace  to  love  and  serve  him.  None  suppose  that  saints  are  go- 
ing to  heaven,  unless  they  go  in  the  way  of  God's  appointment. 


232  PERSEVERANCE. 

If  by  faithfulness,  you  mean  a  full  and  perfect  performance  af 
duty,  I  say  no  mere  man  since  the  fall  has  been  faithful  in  this 
sense.  But  if  by  faithfulness,  you  mean,  that  habitual  love,  ele- 
vation, and  purity  of  life,  which  constitute  christian  character,  I 
say  that  christians  are  sure  of  this  character,  because  they  are 
sure  of  the  increasing  friendship,  and  aid  of  God,  and  grace  accor- 
ding to  their  day.  God  has  promised  to  enable  them  to  love  and 
serve  him,  and  that  he  will  never  leave  them,  nor  forsake  them. 
They  can  do  nothing  of  themselves,  but  all  things  through  Christ 
strengthening  them.  God  has  promised  them  a  religious  char- 
acter and  the  grace  of  perseverance.  Nothing  can  pluck  them 
out  of  the  Saviour's  hand.  Neither  life,  nor  death,  nor  angels,  nor 
principalities,  nor  powers,  nor  the  temptations  of  the  world,  nor 
the  insidious  snares  of  Satan,  nor  their  own  sins ;  for  they  are  sa- 
ved by  the  mercy  of  God. 

I  shall  offer  but  one  more  argument  in  support  of  this  doctrine. 
That  is,  the  promise  that  the  holiness  of  the  saints  shall  hereafter 
be  rewarded.  Christ  says,  Matt.  10.  42.  Whosoever  shall  give 
to  drink  unto  one  of  these  little  ones,  a  cup  of  cold  water  only  in 
the  name  of  a  disciple,  verily  I  say  unto  you  he  shall  in  no  wise 
lose  his  reward.  Here  we  are  taught  that  the  least  holy  service 
will  be  rewarded.  But  on  presumption  that  an  individual  who 
should  perform  such  an  holy  service,  should  fall  from  grace,  and 
be  sent  to  perdition,  when,  or  where,  or  how  would  it  be  reward, 
ed'.  If  it  be  said,  it  is  rewarded  in  the  present  life,  then  it  may 
be  said  that  all  the  holiness  of  the  saints  is  rewarded  in  the  pres- 
ent life.  But  the  bible  most  clearly  teaches  us  that  the  present 
life  is  a  state  of  probation ;  and  that  the  future  is  a  state  of  re. 


PERSEVERANCE.  233 

wards  and  punishments.  The  representations  given  in  scripture 
of  the  last  judgment,  are  conclusive  on  this  point.  Eccl.  12.  14. 
For  God  shall  bring  every  work  into  judgment,  with  every  se- 
cret  thing,  whether  it  be  good,  or  whether  it  be  evil.  Now  if 
every  secret  thing  is  to  be  brought  into  view  on  the  day  of  right- 
ecus  retribution,  every  holy  exercise  of  the  christian  will  be 
brought  into  view,  but  if  the  christian  has  fallen  from  grace  after 
possessing  a  holy  character,  how  will  his  holy  character  then 
be  regarded  by  the  Judge  of  the  whole  earth,  and  what  will  bo 
his  reward  ? 

1.  I  infer  from  the  text  and  subject,  that  all  efforts  to  destroy 
the  church  of  Christ,  made  either  by  its  professed  friends,  or  by 
its  avowed  enemies,  are  vain.  Not  a  single  gem  can  be  plucked 
from  the  Diadem  of  Zion's  King. 

2.  This  subject  teaches  us  the  obligations  of  saints  to  exercise 
gratitude.  They  have  a  title  to  an  inheritance  incorruptible,  un- 
defiled,  and  that  fadeth  not  away,  reserved  for  them  in  heaven, 
whither  the  forerunner  is  for  them  entered,  even  Jesus. 

3.  This  subject  holds  out  to  sinners  one  of  the  most  powerful 
inducements  to  become  pious.  If  they  will  accept  of  Christ,  they 
shall  have  an  imperishable  treasure.  A  treasure  which  none 
can  take  from  them,  and  which  they  themselves  will  neither  be 
able,  nor  disposed  to  lose. 

4.  This  subject  teaches  us  the  consistency  of  the  gospel  plan 
of  salvation.  It  first  gives  a  christian  character,  then  the  re- 
wards of  the  christian. 


LECTURE  XIX. 

SAINTS'  DEATH  AND  GLORIFICATION. 

Rev.  14.  13. 

And  I  heard  a  voice  from  heaven,  saying  unto  me.  Write  Blessed  are 
,  the  dead  which  die  in  the  Lord  from  henceforth  ;   yea,  saith  the  Spirit, 
that  they  may  rest  from  their  labors,  and  their  works  do  follow  them. 

I  now  pass  from  the  character  of  the  righteous  and  the  cer- 
tainty of  his  salvation,  to  the  consideration  of  his  death  and  glori- 
fication. If  it  is  interesting  to  contemplate  the  commencement 
and  progress  of  the  divine  mercy,  its  consummation  cannot  be 
less  interesting.  The  displays  of  mercy  in  this  life,  cannot  half 
equal  those  which  will  succeed.  The  excellence  of  religion,  is 
discoverable  in  the  antidote  which  it  affords  for  removing  the 
anxieties  of  mind,  and  relieving  the  cares,  disquietudes,  and  afflic 
lions  of  life.  It  soothes  the  mind  and  supports  it,  while  laboring 
under  the  loss  of  property,  health,  reputation,  or  even  life  itself. — 
Religion  confers  on  its  votaries  positive  happiness  in  this  life,  by 
shedding  abroad  the  love  of  God  in  their  hearts,  and  by  imparting 
purity  to  the  soul.  It  takes  from  the  soul  the  stings  of  guilt,  and 
makes  it  the  dwelling  place  of  pleasure  and  hope  and  rapture. — 
As  I  have  before  remarked,  it  has  a  perfect  adaptation  to  the  con- 
dition and  necessities  of  men.  But  what  adds  superior  lustre  to 
the  gospel,  is,  that  it  supports  and  comforts  its  friends  in  death, 
with  hopes,  and  promises,  and  assurances  of  salvation.  The 
christian  cannot  close  his  eyes  on  the  scenes  of  futurity,  by  scep- 
ticism and  blind  delusion.    He  is  a  believer  in  divine  revelation, 


saints'  death  and  glorification.  235 

and  that  is  sufficient  to  annihilate  every  doubt  on  the  doctrine  of 
immortality,  and  of  future  rewards  and  punishments.  He  goes 
down  to  the  grave  without  the  possibility  of  surprise,  or  disap- 
pointment.  If  then  he  is  peaceful  and  triumphant  in  this  impor. 
tant  crisis,  he  must  be  supported  by  rational  views  and  christian 
feelings.  We  have  abundant  evidence  that  the  christian  in  death 
often  enjoys  these  supports.  There  is  noting  miraculous  in  bis 
departure  to  another  world.  He  is  not  beyond  the  control  of  th* 
laws  of  nature,  nor  exempted  from  the  distresses,  depressions,  and 
derangements,  incident  to  minds  connected  with  gross  and  disso- 
luble bodies.  But  the  same  grace  that  sanctified  his  heart,  and 
has  hitherto  kept  him  from  apostacy,  is  now  displayed  in  a  more 
vivid  manner.  This  world  which  has  formed  the  principal  inter- 
ruption  of  his  happiness,  in  death  loses  its  power  to  interest  and 
allure,  and  leaves  the  soul  to  implicit  reliance  on  Christ.  The 
Holy  Spirit  imparts  special  qualifications  and  graces  to  the  ex- 
piring saint ;  and  as  the  soul  is  about  to  quit  the  frail  body,  and 
exchange  this,  for  a  holy  world ;  mortality,  for  immortality,  it 
needs  endowments  of  a  different  character,  not  to  resist  and  re- 
pel, but  to  enjoy.  Sin  and  Satan  are  now  making  their  last  un- 
successful attacks  ;  and  grace  is  consummating  its  victory. — 
This  is  a  triumphant  hour  to  him  whose  heart  is  the  abode  of 
faith,  and  hope,  and  the  influences  of  the  Holy  Spirit.  The  affec- 
tions receive  additional  strength  and  ardor  as  they  approach  near- 
er and  nearer  to  the  Sun  of  righteousness,  ^he  Saviour  mani- 
fests his  special  presence  to  his  children  as  they  approach  the 
kingdom  of  their  eternal  residence.  He  comes  down  to  invest 
them  with  the  robes  of  bis  righteousness,  and  to  introduce  them 


286  saints'  death 

'  '  to  the  presence  of  his  Father  and  of  his  holy  angels,  and  to  the 
,  .company  of  the  general  assembly  and  church  of  the  first  born, 
whose  names  are  written  in  heaven.  It  is  not  surprising,  when 
we  consider  his  faith  and  hope,  the  influences  of  the  Holy  Spirit 
and  the  friendship  and  presence  of  Christ  that  the  christian  should 
triumph  over  his  last  enemy,  death.  The  present  joys,  the  bright 
and  enrapturing  prosoects  of  immediate  blessedness,  the  strug- 
gling out  of  sin  and  sorrow  into  peace  and  fruition,  are  a  work  of 
extraordinary  interest  and  delight  to  the  saint.  And  here  the 
question  arises,  what  are  the  scenes  which  immediately  follow 
death.  Does  the  soul  pass  immediately  into  glory,  or  does  it 
sleep  with  the  body  in  the  grave  until  the  resurrection,  or  is  it 
confined  to  a  painful  and  purifying  residence  in  the  future  world, 
until  the  judgment,  and  the  final  surrendry  of  the  kingdom  of  the 
Son  to  the  Father,  at  the  completion  of  his  mediatorial  work?  It 
is  a  given  principle  in  theology  as  in  philosophy,  that  we  are 
not  to  assume  gratuitous  and  unnecessary  notions,  at  the  expense 
of  simple  facts.  I  see  nothing  to  be  gained  by  the  admission  of 
the  doctrine,  that  the  soul  will  exist  in  a  torpid  and  inactive  con- 
dition, in  the  intermediate  state  between  death  and  the  judgment. 
The  soul  in  this  frail  state,  gives  no  indications  of  weariness,  and 
experiences  no  intervals  of  torpidness.  Its  sleepless  and  busy 
powers,  exist  in  full  vigor,  when  fatigue  has  worn  down  the  body, 
and  closed  every  medium  of  communication.  There  is  nothing 
then  in  the  operations  of  the  human  soul,  which  would  warrant  an 
expectation,  that  there  would  ever  be  a  suspension  of  its  powers. 
I  know  these  remarks  would  amount  to  nothing,  were  they  ar- 
rayed against  plain  matters  of  revelation.     No  such  revelation 


AND    GLOBIFICATION.  237 

exists  ;  nor  could  such  sentiments  have  been  propogated,  if  men 
were  not  gross  and  inclined  to  materialism.  The  constrained  and 
fanciful  interpretation  given  to  two  or  three  passages  of  scripture, 
are  insufficient  to  sanction  a  belief  in  either  the  sleeping  state  of 
the  soul,  or  a  future  purgatory.  I  will  not  attempt  the  defence 
of  a  sentiment  that  the  happiness  of  the  blessed,  before  the  resur- 
rection and  the  judgment,  is  as  perfect,  and  exalted,  as  it  will  be 
subsequent  to  those  events. 

I  am  not  able  to  say  what  influence  the  gathering  of  the  re- 
deemed from  the  earth,  the  union  of  the  soul  with  a  spiritual 
body,  and  the  consummation  of  the  divine  plans  and  of  the  king- 
dom  of  grace,  will  have  on  the  happiness  of  saints.  I  am  inclin- 
ed to  think  that  all  these  and  innumerable  other  considerations, 
will  conspire  to  bless,  and  honor,  and  glorify  the  redeemed.  But 
that  the  souls  of  the  redeemed  are  not  to  ascend  from  the  grave, 
nor  from  purgatory,  to  the  judgment  and  heaven,  I  think  capable 
of  proof.  Indeed  there  is  a  difficulty  on  the  very  face  of  the  doc- 
trines I  am  controverting.  I  believe  that  inaction  in  intellectual 
and  moral  existence  is  inconceivable.  How  can  pure  intelligence, 
mcorporeal  existence  sleep  ?  There  is  something  in  man  which  is 
employed  in  curious  combinations  and  reveries,  even  while  the 
body  slumbers.  And  sometimes  its  sportiveness  destroys  corpo- 
real repose.  Did  you  ever  awake  from  sleep,  refreshed  and  in- 
vigorated in  body,  and  find  yourselves  unable  to  arftuse  your 
minds?  In  all  cases  in  which  we  speak  of  a  feeble,  a  wearied  or  a 
confused  mind,  the  only  infirmity  exists  in  the  defectiveness  of  the 
organs  of  communication.  From  the  intimate  connexion  of  the 
roiod  with  the  body,  we  attribute  weakness  to  the  one  which  be. 


288  saints'  death 

longs  to  the  other.  Mental  irregularities  may  arise  from  organic 
disease  and  derangement  in  the  material  functions.  And  its  Urn- 
ited  and  enfeebled  operations  in  this  state  of  imprisonment,  are  no 
argument  against  its  expansive  and  untiring  nature,  when  liberated. 
But  as  the  doctrine  of  intellectual  and  moral  suspension  in  the 
saints,  is  so  undesirable,  gratuitous,  and  immatured  an  opinion,  I 
will  pass  to  my  proof,  that  a  state  of  glory  immediately  succeeds 
death. 

Write  blessed  are  the  dead  that  die  in  the  Lord,  from  hence- 
forth.  It  will  need  no  rules  of  interpretation  to  see,  that  from 
henceforth,  is  from  the  time  of  death.  The  moment  the  saint 
expires,  he  is  blessed  ;  and  intellectual,  and  moral  happiness  is 
inconceivable  without  intellectual  and  moral  existence.  If  the 
departed  soul  of  the  saint,  descended  to  the  pit  of  purgatory,  or  ta 
the  prison  of  the  grave,  it  would  not  enter  on  immediate  happi. 
ness.  But  this  passage  declares  that  those  who  die  in  the  Lord, 
enter  without  interval  or  delay,  into  blessedness  and  glorification. 
The  same  apostle  who  wrote  the  text,  saw  under  the  altar,  the 
souls  of  those  which  were  slain  for  the  word  of  God,  and  for  the 
testimony  which  they  held.  Where  was  this  altar?  In  the  pain- 
ful abodes  of  purgatory,  or  the  dreary  habitations  of  the  dead,  or 
was  it  beneath  the  throne  of  God  in  the  realms  of  light?  The  same 
evangelist  says  of  the  pious  representatives  of  the  tribes  of  Israel^ 
and  wher  those  beasts  give  glory,  and  honor,  and  thanks  to  him 
that  sat  on  the  throne,  who  liveth  forever  and  ever,  the  four  and 
twenty  elders  fell  down  before  him  that  sat  on  the  throne,  and 
worship  him  that  liveth  forever  and  ever.  And  cast  their  crowns 
before  the  throne  saying,  thou  art  worthy  O  Lord,  to  receive 


AND    GLOSIFICATION.  139 

glory  and  honor,  and  power  ;  for  thou  hast  created  all  things  ; 
and  for  thy  pleasure,  they  are,  and  were  created.  How  could 
they  cast  their  crowns  before  the  throne  of  the  Lamb,  if  their 
souls  were  dormant  ?  There  could  not  be  much  devotion  in  slum, 
bering  souls.  The  promise  of  the  Saviour  made  to  the  expiring 
thief,  this  day  shalt  thou  be  with  me  in  Paradise,  cannot  be  recon- 
ciled with  any  sentiment  which  does  not  admit  the  glorificatioa 
of  the  saints,  immediately  after  death.  The  day  on  which  he  suf- 
fered was  to  close  in  a  few  hours,  from  the  time  he  made  this 
promise.  If  this  promise  was  fulfilled,  the  expiring  penitent  must 
have  been  glorified  immediately  after  death.  It  proves  as  cer- 
tainly  the  immediate  ascension  of  the  pious  malefactor  to  glory^ 
as  it  proves  the  ascension  of  Christ.  The  union  which  subsists 
between  Christ  and  his  disciples,  is  such,  as  to  involve  as  much 
absurdity  to  suppose  that  his  spiritual  noembers  are  in  a  state  of 
inactivity  and  suffering  after  death,  as  to  suppose  that  Christ  him- 
self was  in  such  a  state,  And  why  did  not  the  expiring  Stephen 
when  he  looked  up  into  heaven,  and  saw  Jesus  standing  on  the 
right  hand  of  God,  bid  adieu  to  the  jays  he  had  already  felt,  to 
the  joys  of  that  glorious  mansion,  instead  of  commending  his  de- 
parting spirit  into  the  hands'of  his  Redeemer  ?  And  what  are 
those  hopes,  and  foretastes  and  assurances,  with  which  the  Holy 
Ghost  has  inspired  the  breasts  of  so  many  tliousands,  but  strong 
delusion,  if  death  is  an  interruption  of  spiritual  enjoyments?  And 
how  could  Paul  be  in  a  straight  betwixt  two^  having  a  desire  se 
far  as  he  consulted  his  own  personal  happiness  to  be  absent  from 
the  body  and  present  with  the  Lord?  The  departed  saints  have 
persevered  unto  death ;  and  now  they  are  claiming  the  jKromise 


240  saints'  death 

of  eternal  life.  Be  thou  faithful  unto  death,  and  I  will  give  thee 
a  crown  of  life.  Enough  has  been  said  to  show  that  saints  at 
death  enter  on  immediate  glory. 

The  inquiry  then  arises  what  is  the  character,  the  nature,  and 
the  extent  of  their  happiness?  The  joys  of  heaven,  are  purely  in- 
tellectual and  moral.  The  knowledge  and  the  love  of  God  con- 
stitute  the  happiness  of  heaven.  There  is  an  entire  exemption 
from  pain,  from  disquietude  and  from  suffering.  No  darkness 
shrouds  the  mind,  no  mysteries  enfeeble  faith,  and  no  chains  con- 
fine the  soul.  Temptations  to  sin,  intervals  of  doubts,  suspended 
ardour  of  affection,  and  intensity  of  care,  have  no  admission 
there.  Redeemed  saints  look  down  on  this  world  as  a  charmless 
spot,  and  as  destitute  of  interest,  only  as  it  it  is  the  theatre  on 
which  God  displays  his  love  to  souls,  and  prepares  his  church  for 
his  immediate  and  blissful  presence.  They  enjoy  perfect  secu  - 
rity,  and  uninterrupted  peace.  The  company  of  the  blessed  adds 
greatly  to  their  personal  blessedness ;  for  pure  holiness  is  not  sel- 
fish, but  communicative  and  disinterested.  Every  redeemed  soul, 
every  harp  of  heaven,  increases  the  tide  of  glory  which  fills  the 
place.  Every  holy  disposition  of  the  soul,  matured  and  perfec- 
ted,  may  now  behold  the  wisdom  of  all  those  inscrutible  provi. 
dences,  which  have  brought  the  redeemed  to  heaven  and  adorn- 
ed the  glory  of  God.  And  while  they  vie  with  millions,  in  their 
homage,  and  praise,  and  admiration,  of  that  wisdom,  and  power, 
and  grace,  which  have  redeemed  fallen  man,  how  will  they  be 
lost  in  the  glory  which  is  constantly  passing  before  them !  They 
know  how  to  appreciate  this  glory,  for  they  were  once  ignorant 
of  it,  and  saw  it  only  obscurely,  through  a  glass  darkly.    They 


AND   GLQXIFICATIOX.  241 

t)nce  believed  the  display  of  the  divine  mercy,  was  the  high  ob- 
ject of  all  the  plans,  works,  and  ways  of  God  ;  now  they  see  it 
to  be  so.  The  mystery  is  now  unfolded.  Divested  of  the  tene- 
ment of  clay,  the  soul  is  permitted  to  take  a  more  extended  view, 
and  to  experience  an  astonishing  increase  of  capacities.  The 
saints  view  with  amazement  and  gratitude  the  plan  which  has 
rescued  them  from  merited  anguish.  While  they  gaze  on  the 
mysteries  of  redeeming  love,  their  own  salvation  will  be  a  mys- 
tery of  mysteries.  Their  minds  must  dwell  on  their  guilt  and 
deserts,  their  enmity  and  ingratitude;  and  when  they  stoop  to 
behold  the  dreadful  displays  of  justice,  in  the  punishment  of  the 
incorrigible,  they  must  feel,  that  the  happy  distinction  of  grace 
demands  perpetual  praise.  But  happier,  far  happier,  than  the 
thought  of  exemption  from  pain,  or  communion  of  the  blessed, 
is  the  contemplation  of  the  unveiled  vision  of  the  Saviour's  coun- 
tenance, the  unclouded  view  of  his  enrapturing  beauties!  Heav- 
en has  no  glories  compared  with  his.  This  Saviour,  the  saints 
now  enjoy,  not  by  faith,  not  through  the  medium  of  prayer,  and 
the  light  of  revelation,  but  they  seo  him  face  to  face.  This 
crowns  the  whole  scene  with  unspeakable  blessedness:  To  be 
filled  with  all  the  communicable  fullness  of  God,  and  to  stand  in 
his  immediate  presence  with  views  so  clear,  and  love  to  the  eternal 
source,  so  ardent  as  to  extinguish  the  lesser  glories  of  heaven, 
■  must  consummate  the  bliss !  But  to  be  holy  as  God  is  holy,  and  to 
dwell  in  the  perfection  of  blessedness,  is  not  ail  the  story  of  re- 
deeming  love. 
The  capacities  of  the  mind,  and  the  holy  tempers  of  the  soul, 

are  destined  to  endless  progression  in  holiness.    All  the  forms 

16 


242  saints'  death 

of  redeeming  love  will  not  be  displayed,  when  millions  on  miiJ- 
ions  ofyears  have  rolled  away.  Not  half  the  beauties  of  the  God- 
head  will  be  unfolded,  when  all  the  saints  on  earth  are  gathered 
in,  when  the  dead  shall  be  summoned  from  their  sepulchres,  when 
the  final  congregation,  both  small  and  great,  shall  stand  before 
the  judgment  seat  of  Christ,  and  when  the  last  division  shall  take 
place,  and  the  last  sentence  shall  be  pronounced  on  mankind. — 
Even  then  the  redeemed  will  be  in  the  infancy  of  their  knowl- 
edge, and  in  the  infancy  of  their  love.  Yes,  the  time  will  come, 
in  eternity,  when  their  former  raptures  will, appear  but  poor  and 
meagre,  and  their  former  songs  like  the  charmless  music  of  the 
unskilful.  O,  how  can  we,  prisoners  of  clay,  who  have  scarcely 
a  glimpse  of  the  present  joys  of  heaven,  how  can  we  dwell  on  its 
endless  progression  !  The  short  visit  of  the  great  apostle  to  that 
world,  presented  to  his  mind  unspeakable  things;  and  though  he 
spent  his  life  to  propogate  the  religion  of  Christ,  with  a  soul  wrapt 
in  seraphic  fire,  and  loaded  with  the  eloquence  of  the  skies,  he 
could  scarcely  touch  the  theme.  His  heart  could  feel,  his  mind 
think,  his  audience  could  see  in  the  lineaments  of  his  countenance,, 
and  in  the  trembling  accents  of  his  lips,  the  irrepressible  emotions 
of  a  soul  imbued  with  the  love  of  God  and  the  love  of  man. — 
What  was  Paul  while  resident  in  the  flesh,  compared  with  what 
he  now  is?  And  what  is  Paul  now,  compared  with  what  we  shall 
see  him  in  the  illimitable  ages  of  eternity  ?  Would  you  learn  the 
consummation  of  redeeming  love,  you  must  go  down  the  long 
track  of  eternity,  and  view  the  church  in  her  future  glory.  What 
more  can  I  say  ?  The  blessedness  of  heaven  is  pure,  and  peace- 
ful, and  eternal.     How  shall  I  give  you  adequate  views  of  this 


AT7D    GLORIFICATION.  243 

subject?  Shall  I  point  you  lo  a  description  of  it  in  revelation? 
Shall  1  load  my  discourse  with  figures  and  epithets?  Or  shall  1 
present  to  your  minds  the  triumphant  language  of  departed  saints. 
And  what  if  you  never  felt  a  kindred  emotion,  would  the  subject 
then  be  intelligible  ?  I  know  the  christian  can  understand  it,  for 
experience  has  removed  his  ignorance  and  his  doubts.  Christians 
will  understand  it  just  in  proportion  to  the  devotion  of  their 
hearts,  and  the  degree  of  their  consecration  to  the  service  of 
Christ. 

We  learn  from  this  subject,  the  riches  of  the  gospel  of  Christ. 
It  is  not  only  rich  in  sanctifying  the  heart,  in  releasing  it  from  its 
imprisonment,  and  confirming  it  in  lasting  holiness  and  happiness, 
but  all  the  rich  interpositions  of  divine  grace  here,  are  only  pre- 
paratory to  richer  joys.  The  great  object  of  the  Saviour,  in 
suffering  on  the  cross,  and  in  converting  and  sanctifying  the  sin- 
ner, is  to  blend  him  in  the  last  and  glorious  expression  of  infinite 
benevolence.  And  wlflle  he  will  answer  the  need  .which  Christ 
has  of  him,  and  fill  the  chasm  which  would  otherwise  be  in  the 
work3*of  God,  he  enjoys  happiness  of  a  nature  and  extent,  of  an 
excellence  and  devotion,  which  defy  illustration  by  any  compari- 
son on  earth.  The  inheritance  of  the  saint  in  death  and  in  eter- 
nity, is  rich,  for  God  has  made  it  so.  All  will  hereafter  be  ac- 
counted  rich,  who  attain  unto  eternal  life.  And  this  life  the 
christian  has  in  his  adoption,  his  progressive  sanctification, 
his  triumph  over  the  grave,  and  his  consummated  felicity  in 
heaven. 

We  learn  from  this  subject  the  duty  of  christians.     The  future 

occupations  and  enjoyments  of  the  saints  most  loudly  demand  a 

16* 


244  saints'  death  and  glorification. 

preparation  for  that  station,  which  they  shall  hereafter  occupy- 
The  saints  should  cultivate  here  the  dispositions  which  they  will 
then  exercise,  and  become  as  nearly  assimilated  to  heaven,  as  the 
impediments  of  this  frail  state  of  existence  will  admit.  We  are 
to  exercise  the  same  faith  in  the  Redeemer's  blood,  the  same  love 
to  God  and  love  to  man,  to  exhibit  the  same  concern  for  the  glory 
of  God,  and  for  the  good  of  the  universe,  that  we  shall  then  do. 
We  should  give  up  all  our  powers  of  body  and  mind  to  the  service 
of  Christ,  and  make  our  life,  and  being,  and  happiness  subservi- 
ent to  the  great  purposes  of  his  benevolence.  These,  my  breth- 
ren, are  directions  which  wiil  never  deceive  you.  Do  as  Paul 
did  :  Press  toward  the  mark  for  the  prize  of  the  high  calling  of 
God  in  Christ  Jesus.  Then  you  will  witness  the  completion  of  the 
plan  of  salvation,  and  experience.the  glory  which  is  to  be  reveal, 
ed  in  us.  You  will  take  a  seat  amongst  the  blessed,  and  reign 
with  your  Saviour  forever. 


LECTURE  XX. 

RESURRECTION. 

Acts  24.  15. 

And  have  hope  toward  God,  which  they  themselves  also  allow,  that 
there  shall  be  a  resurrection  of  the  dead,  both  of  the  just  and  of  the  un- 
just. 

Having  proved  that  the  saints,  after  death,  pass  immediately 
into  glory,  I  shall,  without  a  waste  of  time  or  of  argument,  take 
it  for  granted,  that  the  finally  impenitent  pass  immediately  from 
death  into  misery.  And  while  one  ascends  to  heaven,  the  other 
descends  to  hell.  And  though  the  happiness  of  the  one  and  the 
misery  of  the  other,  are  complete,  yet  they  may  not  be  the  same 
in  extent,  that  they  will  be  subsequently  to  the  judgment.  Leav- 
ing the  one  in  bliss,  and  the  other  in  wo,  until  the  day  of  the  reve- 
lation of  the  righteous  judgment  of  God,  and  the  closing  scene  of 
the  mediatorial  work,  and  the  surrendry  of  the  kingdojn  into  the 
hands  of  the  Father,  I  propose  in  this  discourse  to  discuss  the 
doctrine  of  the  resurrection  of  the  body.  A  gross  and  unthink- 
ing mind,  a  mind  unenlightened  by  revelation,  would,  from  the 
appearance  of  things  about  it,  be  exposed  to  believe  in  an  annihi- 
ation  of  the  body,  if  not  of  the  soul.  This  inference  would  be 
drawn  from  the  death  of  animals.  There  is  a  striking  analogy 
between  the  death  of  man  as  an  animal,  and  that  of  other  animals. 
And  though  there  is  nothing  in  nature  which  can  be  adduced  as 
positive  proof  of  the  resurrection  of  the  body,  yet  there  is  much  to 
shield  this  doctrine  from  the  charge  of  absurdity.     There  are  a 


246  KESURRECTION. 

variety  of  curious  changes  in  insects,  which  resemble  the  resur- 
rection of  the  human  body.  The  dissolution  and  reorganization 
which  they  undergo,  are  not  less  inscrutible,  nor  less  incredible 
than  the  resurrection  of  man.  By  certain  mutations  and  proces. 
sea  a  worm  becomes  a  butterfly,  passing  from  lower  to  higher 
organic  structure.  Multitudes  of  conformations,  both  of  animals, 
and  vegetables,  may  be  conceived  capable  of  existence  and  suc- 
cession, which  yet  do  not  exist.  Examine  the  cabinet  of  the  nat- 
uralists, and  you  will  find  a  multitude  of  phenomena  of  a  similar 
nature.  And  where  is  the  absurdity  in  hoping  that  man  may 
awake  from  the  grave  invested  with  a  new,  and  more  exalted 
nature.  I  allude  to  these  to  show,  that  there  is  nothing  in  nature 
to  invalidate  this  sentiment.  I  do  not  adduce  them  as  proof  of 
the  resurrection.  I  am  willing  to  admit  there  is  nothing  in  na- 
ture, nor  in  the  known  powers  and  principles  of  the  human  mind, 
which  could  discover  this  doctrine.  And  on  this  admission,  I  found 
an  argument  in  support  of  the  doctrine  of  the  resurrection.  If 
there  is  nothing  in  the  light  of  nature,  nor  in  human  philosophy, 
to  create  a  belief  in  this  doctrine,  what  gave  it  existence?  The 
faith  of  mankind  in  this  doctrine,  is  unquestionably  founded  on 
revelation.  And  if  it  is  a  matter  of  revelation,  it  is  true ;  for  Grod 
has  revealed  nothing  which  is  false.  The  universal  belief  ofthe 
church  in  all  ages,  in  this  doctrine,  is  a  species  of  evidence  that 
its  adoption  is  congenial  with  piety,  and  that  it  is  a  communica- 
tion which  God  has  made  to  his  people.  I  apprehend  no  plausible 
argument  can  be  urged  against  the  doctrine  on  the  ground  of  its 
impossibility  or  absurdity.  The  simple  fact,  that  it  is  a  work  of 
omnipotence  and  supernatural,  places  the  objector  under  the  ne- 


RESURRECTION.  247 

cessity  of  proving  that  God  has  not  ability  to  raise  the  dead  ;  and 
from  such  ground  any  man  of  modesty  would  retire,  it  is  not  a 
little  presumptuous  in  man  who  cannot  comprehend  his  own  ex- 
istence, nor  analyze  the  vital  spark  which  gives  activity  to  his 
frame,  to  attempt  to  limit  the  Almighty.  It  is  true,  that  it  is  of 
little  importance  to  know  whether  his  future  and  spiritual  body, 
is  constituted  of  the  same  materials  which  formerly  composed  itf 
or  of  new  ones.  There  are  just  as  many  difficulties  attending 
the  one  supposition  as  the  other.  What  if  the  bodies  of  the  de- 
ceased pass  through  a  thousand  changes,  from  inert  matter  to 
vegetable,  and  from  vegetable  to  animal,  ^nd  what  if,  in  these 
mutations,  they  are  transported  to  different  sections  of  the  world, 
by  animals,  air,  or  by  water,  and  mingle  promiscuously  with  all 
the  elements.  There  is  no  evidence  that  they  are  annihilated, 
there  is  no  evidence  that  they  pass  tlie  limits  of  this  little  world, 
w'lich  in  the  eye  of  God  must  be  attended  with  less  confusion  in 
selection,  than  the  selection  of  letters  by  the  typographer.  He 
might  arrange  the  operations  of  the  natural  world  in  such  a  man- 
ner as  to  deposite  the  particles  of  the  human  body  in  their  organ- 
ic beds,  or  by  a  word,  he  could  carry  them  back  through  all  their 
changes,  in  a  moment.  Because  the  bodies  of  the  saints  in  their 
intermediate  state,  may  be  answering  some  noble  ends  by  pass- 
ing from  one  state  to  another,  or  from  one  body  to  another,  it  does 
not  prove,  that  they  will  be  either  annihilated  or  lost  when  the 
Saviour  shall  call  for  them.  The  same  bodies  will  arise.  Nor 
is  this  subject  at  all  perplexed,  with  these  sceptical  queries  which 
are  sneeringly  and  triumphantly  urged  against  it.  It  is  asked  with 
what  bodies  do  the  dead  aris^?    It  is  said,  there  is  an  .entire  re- 


248  KESUEKECTIOI^. 

voultion  in  the  particles  of  matter,  in  every  living  human  being 
once  in  several  years,  and  shall  we  appear  with  a  huge  and  mas- 
sy  existence  comprising  all  the  naatter  which  has  ever  been  se. 
creted  in  our  systems?  Or  shall  we  appear  with  the  bodies  we 
possessed  in  childhood,  or  youth,  or  old  age,  or  at  the  time  of 
our  death?  Shall  we  appear  blooming  and  healthful,  or  emacia- 
ted and  enfeebled  with  disease  ?  The  apostle  has  answered  all 
these  queries.  God  giveth  a  body  as  he  pleaseih  ;  and  to  every 
one  his  own  body.  Nor  does  the  suggestion  that  the  same  bodies 
when  raised,  will  be  incapable  of  existence  without  sustenance,  a- 
mount  to  a  difficulty ;  because  this  suggestion  overlooks  entirely 
the  change  which  is  to  be  wrought  on  the  material  body.  I  am 
not  aware  that  any  one  who  believes  in  the  resurrection  of  the 
body,  will  advocate  the  doctrine,  that  this  corruption  will  not  put 
on  incorruption,  and  this  mortal,  immortality.  I  omit  for  the 
present,  the  strained  and  unnatural  construction  which  has  b6ea 
given  to  the  word  resurrection,  which  makes  it  only  a  spiritual 
resurrection,  or  a  resurrection  from  sin,  or  moral  death,  since  I 
shall  have  occasion  to  allude  to  this  point  in  several  places  in  this 
discourse. 
The  proof  I  adduce  of  the  resurrection  of  the  body,  is, 
1.  That  many  have  arisen  from  the  dead.  I  have  here  no 
allusion  to  those  changes  in  the  bodies  of  Enoch  and  Elijah,  which 
qualified  them  for  the  immediate  presence  and  service  of  God. — 
They  were  probably  the  subject  of  an  instantaneous  change, 
which  resembled  both  the  death  and  the  resurrection  of  other 
saints.  Nor  to  the  conjectural  opinions  of  some,  that  Samuel  was 
raised  from  the  dead  by  the  hand  ol  God,  to  confound  both  Saul 


HESURRECTIOPf.  249 

and  the  witch  of  Endor,  and  that  Moses  appeared  in  the  same  state 
on  the  Mount  of  transfiguration  that  Elijah  did.  I  cannot  say 
that  Moses  did  not  undergo  a  change  like  that  of  Enoch,  and  that  the 
reason  why  he  could  not  be  found,  was  that  he  had  gone  into 
heaven  with  a  resuscitated  and  spiritual  body.  1  adduce  positive 
proof  that  some  have  arisen  from  the  dead,  waving  at  present,  the 
resurrection  of  Christ,  and  all  those  miraculous  resurrections 
which  only  reanimated  the  natural  body,  and  imparted  to  it  the 
principle  of  vitality.  Matt.  27,  52,  53.  And  the  graves  were 
opened,  and  many  of  the  bodies  jof  the  saints  which  slept,  arose, 
and  came  out  of  the  graves,  after  his  resurrection,  and  went  into 
the  holy  city,  and  appeared  unto  many.  This  passage  is  very  ex- 
plicit. It  stales  the  time,  the  circumstances  and  the  proof.  Their 
bodies  arose  ;  they  came  out  of  the  graves ;  they  travelled  into 
Jerusalem,  and  were  seen  and  known  by  many.  There  is  no 
evidence  from  this,  or  any  other  passage,  that  the  resurrection  of 
these  many,  was  a  singular  blessing  bestowed  on  them,  which  will 
be  denied  other  saints.  It  was  more  properly  the  scene  of  the  fi- 
nal  resurrection  in  miniature,  The  rising  Redeemer,  to  show  the 
extent  of  his  power,  and  the  nature  of  his  work,  and  to  illustrate 
his  union  to  his  disciples,  and  their  union  to  him,  carried  with  him 
to  heaven  some  of  the  first  fruits  of  his  labors.  But  it  is  sufficient 
for  my  purpose,  that  those  who  were  acquainted  with  the  propri- 
ety  of  language,  and  were  under  the  inspiration  of  the  Holy 
Ghost,  have  said  that  many  bodies  of  the  saints  which  slept, 
arose. 

2.     I  prove  the  resurrection  of  the  body,  from  the  truth,  that 
in  eternity  man  will  still  be  man.    In  his  original  state  of  inno. 


250  RESURRECTION. 

cenceand  purity,  man  was  not  an  angel,  or  a  seraph,  but  man, 
possessed  of  two  parts,  a  soul  and  a  body.  He  is  still  possessed 
of  body  and  soul.  And  there  is  no  evidence  in  the  gospel,  that 
either  death,  or  jadgment,  or  eternity  will  be  such,  as  to  destroy 
his  distinctive  capacities  as  man.  In  what  the  spiritual  body  will 
consist,  how  it  will  enhance  the  happiness,  or  misery  of  the  soul, 
what  its  structure  and  capacities  will  be,  I  shall  not  presume  to 
determine.  Nor  does  this  at  all  effect  the  argument.  I  simply 
say,  man  must  differ  from  purely  intellectual  and  moral  beings; 
and  his  spiritual  body  will  differ  from  his  soul.  God  will  give  it 
such  senses  as  he  pleases,  and  such  a  union  with  the  soul,  as  will 
best  answer  his  designs,  and  the  promotion  of  his  glory.  Man 
will  still  be  man,  and  if  he  once  possessed  a  body,  which  was  no 
incumbrance  to  his  spirit,  and  which  was  no  interruption  of  the  en- 
joyment  of  the  divine  presence  and  smiles,  who  can  say,  that  the 
body  may  not  be  resuscitated,  and  receive  a  perfection  greatly 
transcending  its  original  state. 

3.  1  prove  the  resurrection  of  the  body  from  the  resurrection 
of  Christ.  Christ,  in  union  with  his  Godhead,  possessed  a  human 
body,  and  a  human  soul.  These  both  suffered  on  the  cross.-— 
His  body  only  died.  According  to  his  own  prediction,  he  arose 
from  the  dead  on  the  third  day.  His  material  body  arose.  As 
evidence  of  his  death,  we  have  the  testimony  both  of  his  friends 
and  his  enemies.  On  the  subject  of  his  resurrection,  their  testi- 
mony  differs.  After  he  was  dead  he  was  deposited  in  a  new  tomb, 
hewn  out  of  a  rock  ;  and  lest  his  disciples  should  steal  him  away, 
and  make  a  sham  resurrection  to  verify  his  prediction,  and  to  de- 
ceive  the  people,  the  entrance  of  the  tomb  was  secured  by  a  large 


RESURRECTION.  251 

rock,  and  that  rock  was  sealed,  that  a  discovery  might  be  made 
if  the  rock  was  taken  away  and  replaced.  As  a  further  securi- 
ty,  a  faithful  and  armed  company  of  Roman  soldiers  were  sta. 
tioned  about  the  tomb.  At  the  hour  predicffed,  the  stone  was 
rolled  away  from  the  mouth  of  the  sepulchre ;  the  rocks  were 
rent,  the  earth  trembled,  the  graves  burst,  and  the  dead  arose, 
and  Jesus  came  forth  and  appeared  unto  many — more  than  five 
^undred  at  once,  and  at  different  times,  for  the  space  of  forty  days, 
and  then  ascended  to  God.  Now  the  evidence  of  his  resurrec- 
tion,  would  not  have  been  half  so  strong,  if  his  enemies  had  not 
been  guarding  the  tomb.  The  captain  of  the  band,  and  they 
that  were  with  him  watching  Jesus,  when  they  saw  the  earth 
quake,  and  those  things  which  were  done,  feared  greatly  and  said, 
truly  this  was  the  son  of  God.  The  only  hope  that  now  remain- 
ed to  the  Jewish  Sanhedrim,  to  the  chief  priests  and  scribes,  was 
to  destroy  the  evidence  of  his  resurrection.  To  do  this,  they 
bribed  the  guard  to  swear  falsely  and  to  say,  while  we  slept,  his 
disciples  came  and  stole  him  away.  And  perceiving  that  the 
very  confession,  that  they  slept,  would,  according  to  the  Roman 
law,  expose  them  to  immediate  death,  they  promised  to  bribe  the 
governor  also,  and  secure  them  from  merited  punishment.  And 
what  did  they  gain  by  this  position?  the  testimony  of  a  band  of 
soldiers,  to  events  which  transpired  when  they  were  asleep.  How 
did  they  know  what  the  disciples  of  Christ  were  doing,  when 
they  were  in  sound  sleep?  Such  testimony  is  too  frivolous  to  de- 
serve regard ;  and  yet  it  is  enough  in  the  mind  of  the  Jews,  even 
to  this  day,  to  invalidate  the  resurrection  of  Ciirist.  Now  thdt 
the  resurrection  of  Christ,  was  a  resurrection  of  his  body,  cannot 


252  BESl'RRECTION. 

admit  of  doubt.  It  could  not  be  a  resurrection  of  his  soul,— a  res- 
urrection from  sin,  for  he  never  had  any  sin ;  he  was  never  spirit- 
ually dead.  It  could  not  therefore,  be  a  spiritual  resurrection. 
It  is  not  possible  fhat  his  soul  could  be  arrayed  before  Pilate, 
smitten  with  a  reed,  nailed  to  the  cross,  pierced  with  a  spear, 
wrapped  in  a  linen  cloth,  and  deposited  in  a  tomb,  and  raised 
from  the  dead.  Nor  is  it  possible  that  his  soul  should  eat  and 
drink  with  the  disciples  of  Christ,  nor  that  it  should  exhibit  to 
the  unbelivincf  its  wounds,  and  ascend  visibly  to  heaven.  These 
things  cannot  be  affirmed  of  an  incorporeal  spirit.  I  know  not 
how  the  supporters  of  the  doctrine  of  spiritual  resurrection  only, 
can  evade  the  force  of  such  reasoning.  If  Christ  had  a  spiritual 
resurrection,  he  must  have  had  a  spiritual  death,  he  must  have 
been  a  sinner. 

I  assume  the  ground  of  the  Apostle  in  1  Cpr.  15  Chap,  and 
maintain,  that  such  is  the  union  of  Christ  and  his  followers,  that 
their  resurrection  inevitably  follows  his  resurrection.  Now  if 
Christ  be  preached,  that  he  arose  from  the  dead,  how  say  some 
among  "you,  that  there  is  no  resurrection  from  the  dead;  but  if 
there  be  no  resurrection  from  the  dead,  then  is  Christ  not  risen. 
And  if  Christ  be  not  risen,  then  is  your  preaching  vain,  and  your 
faith  is  also  vain :  yea,  and  ye  are  found  false  witnesses  against 
God.  Because  we  have  testified  of  God,  that  he  raised  up  Christ, 
whom  he  raised  not  up,  if  so  be  the  dead  rise  not.  For  if  the 
dead  rise  not,  then  is  not  Christ  raised;  and  if  Christ  be  not  rais- 
ed, your  faith  is  vain,  ye  are  yet  in  your  sins.  This  subject  is 
fully  discussed  in  the  1  Cor.  15  chapter,  by  the  apostle.  In  this 
chapter,  he  is  bold  and  irrefutable  in  his  defence  of  the  doctrine 


RESURRECTION.  253 

of  the  resurection  of  the  body.  He  says,  if  this  doctrine  be  not 
true,  the  christian  church  have  perjured  themselves;  and  dying 
in  such  a  state  will  descend  to  perdition.  And  he  declares  posi. 
lively  that  if  this  doctrine  be  false,  the  martyrs  have  gone  to  hell, 
or  are  annihilated..  And  another  very  important  point  is  gained ; 
the  resurrection  of  Christ  proves  infallibly  the  resurrection  of  all 
his  followers.  I  dare  not  say,  on  critical  examination  of  this 
chapter  that  it  proves  the  resurrection  of  the  impenitent.  It  proves 
clearly  the  resurrection  of  the  Corinthian  church,  and  by  conse- 
sequence  all  the  followers  of  the  Lamb.  For  it  is  a  fair  princi- 
ple of  interpretation,  that  every  pas.sage  which  is  addressed  to 
particular  characters,  is  applicable  to  all  of  the  same  character. 
Though  this  passage  may  not  prove  a  universal  resurrection,  it 
does  not  follow  that  other  passages  do  not  prove  it.  The  same 
writer  declares  the  universal  resurrection  in  the  text.  And  wheth- 
er reasoning  from  the  universal  consequences  of  Adam's  sin  on 
the  natural  body,  and^  the  universal  consequences  of  Christ's 
death  on  the  natural  body,  would  not  imply  the  resurrection  of 
both  just  and  unjust,  as  in  the  22d  verse,  for  as  in  Adam  all  die, 
even  so  in  Christ,  shall  all  be  made  alive,  I  will  not  assume  to 
decide.  The  death  here  spoken  of,  is  the  death  of  the  body ; 
and  by  consequence  the  life  here  spoken  of  is  the  life  of  the  bo- 
dy, that  is  the  resurrection  of  the  body. 

4.  I  prove  the  resurrection  of  the  body  from  the  express  dec- 
laration  of  the  scripture.  This  is  the  last  appeal  I  shall  make. 
1  lay  no  stress  on  the  desirableness  of  such  an  event,  nor  on  the 
seeming  propriety  of  the  righteous  and  the  wicked  appearing  be- 
fore God  in  the  same  bodies  in  which  they  have  done  and  suffered 


254  REStTKRECTION. 

the  will  of  God,  and  in  which  they  have  made  their  bodies  the 
instruments  of  iniquity  unto  iniquity.  Indeed  there  seems  to  be 
a  fitness  in  the  saint's  appearing  in  the  same  bodies  in  which  they 
have  endured  imprisonments,  stripes  and  martyrdom  ;  and  there 
is  a  seeming  fitness  in  the  sinner's  appearing  in  the  same  body 
which  has  been  prostituted  to  sinful  purposes.  But  all  this  would 
amount  to  nothing,  if  God  has  not  revealed  the  doctrine  of  the 
resurrection  of  the  body.  Matt.  22.  23.  The  same  day  came  unto 
him  the  Saducees,  that  say  there  is  no  resurrection,  and  asked 
him,  saying,  Master,  Moses  said,  if  a  man  die  having  no  children, 
his  brother  shall  marry  his  wife,  and  raise  up  seed  unto  his  broth- 
er. They  here  speak  of  seven  brothers  marrying  the  same  wo- 
man, and  ask,  whose  wife  she  shall  be  in  the  resurrection.  Jesus 
answered  and  said  unto  them,  ye  do  err,  not  knowing  the  scrip- 
tures nor  the  power  of  God.  For  in  the  resurrection,  they  neither 
marry  nor  are  given  in  marriage,  but  are  as  the  angels  of  God 
in  heaven.  But  as  touching  the  resurrection,  have  ye  not  read 
that  which  was  spoken  unto  you  by  God.  I  am  the  God  of 
Abraham,  the  God  of  Isaac,  and  the  God  of  Jacob.  God  is  not 
the  God  of  the  dead  but  of  the  living.  In  this  passage,  the  Sav- 
iour teaches  and  defends  the  doctrine  of  the  resurrection.  If  it 
be  said,  that  the  resurrection  here  spoken  of  is  a  resurrection  of 
the  spirit,  I  reply,  the  whole  difficulty  of  the  Saducees,  was  res- 
pecting the  resurrection  of  the  body.  Luke  14.  13  and  14.  But 
when  thou  makest  a  feast,  call  the  poor,  the  maimed,  the  lame, 
the  blind ;  and  thou  shalt  be  blessed :  for  they  cannot  recompense 
thee;  for  thou  shalt  be  recompensed  at  the  resurrection  of  the 
just.    Acts  24.  21.  Paul  says,  I  cried  touching  the  resurrection- 


RESURRECTION.  265 

John  5.  28,  29.  Marvel  not  at  this:  for  the  hour  is  coming,  in 
the  which  all  that  are  in  the  graves  shall  hear  his  voice,  and  shall 
come  forth.  They  that  have  done  good  unto  the  resurrection  of 
life;  and  they  that  have  done  evil  unto  the  resurrection  of  damna- 
tion. I  might  examine  twenty-seven  other  passages,  in  which 
the  word  resurrection  occurs.  No  candid  man  needs  any  thing 
more  than  an  attentive  examination  of  the  subject,  to  be  free  from 
doubt  or  perplexity.  The  doctrine  of  the  resurrection  of  the 
body  rests  on  the  testimony  of  God.  This  doctrine  has  been 
proved  from  the  following  considerations :  Some  of  the  saints 
have  been  raised ;  in  eternity,  man  will  be  man,  composed  of 
body  and  of  soul;  Christ  arose  from  the  dead  ;  and  the  scriptures 
expressly  assert  this  doctrine. 

In  closing  my  discourse,  1  can  only  say,  that  all  the  objects  to 
be  accomplished  -by  such  a  display,  are  inscrutable  to  man.  This 
transaction  may  be  designed  to  consummate  and  enhance  the 
blessedness  of  the  saved,  and  to  consummate  and  enhance  the 
wretchedness  of  the  lost.  It  may  endue  man  with  new  senses 
and  new  capacities,  and  thus  present  God  to  him  in  more  vivid 
colours;  or  it  may  qualify  the  saints  to  be  more  fully  blended  in 
the  final  expression  of  eternal  glory.  From  the  scenes  with 
which  it  is  connected,  and  the  changes  which  it  will  produce,  it 
must  be  a  grand  and  inspiring  theme!  What  will  be  your  emo- 
lions  on  witnessing  the  wide  and  silent  domain  of  death,  where 
have  slept  fbr  years,  and  thousands  of  years,  your  friends; — 
what,  I  say,  will  be  your  emotions,  on  witnessing  this  ruthless 
and  charmless  empire  of  the  king  of  terrors,  all  at  once  libera- 
ted, and  the  sleeping  millions  rising  into  life,  aQimatioQ  and  beau. 


256  JUDGMENT. 

ty  !  O,  may  we  share  in  the  first  resurrection,  for  on  such  the 
second  death  has  no  power ! 


LECTURE  XXI. 

JUDGMENT. 
Acts  17.  31. 

Because  he  hath  appointed  a  day,  in  the  which  he  will  judge  tho 
world  in  righteousness,  by  tliat  man  whom  he  hath  ordained  :  whereof 
he  hath  given  assurance  unto  all  men,  in  that  he  hath  raised  him  from 
the  dead. 

The  next  scene  through  which  we  pass,  after  the  resurrection, 
is  the  final  judgment.  The  design  of  this  day  is  not  to  convince 
the  righteous  of  the  certainty  and  duration  of  their  happines; 
nor  to  convince  the  wicked  of  the  certainty  and  duration  of  their 
misery.  They  can  have  no  doubt,  immediately  after  death,  con- 
cerning the  character  of  their  destiny.  At  this  time,  there  is  a 
particular  judgment  passed  upon  all  men,  as  some  ascend  into 
heaven  and  others  descend  into  hell.  The  general  or  final  judg- 
ment will  take  place  at  a  future  period.  As  to  the  length  of  time 
which  will  be  employed  in  the  transactions  of  that  da)%  all  that 
can  be  said  is  that  it  will  be  sufficient  to  answer  the  designs  of 
God  in  instituting  it.  Whether  it  will  be  twenty  four  hours,  or 
twenty  four  years,  it  is  impossible  for  us  to  determine.  The  cer- 
tainty of  such  a  day  is  enough  to  justify  me  in  presenting  sever-, 
al  revealed  truths,  concerning  the  judgment,  and, 


JUDGMENT.  257 

1,  Such  a  day  is  necessary.  If  man  is  to  be  judged  and  re. 
warded  according  to  hi^  deeds,  it  is  obvious  that  his  whole  char, 
acter  must  be  taken  into  view.  All  his  moral  actions  and  mor- 
al influences  must  come  into  the  account.  It  is  equally  obvious 
that  he  is  not  accountable  for  actions  which  he  never  performed, 
and  influence  which  he  never  exerted.  Now  no  man's  moral 
character  is  completed  at  death  ;  that  is,  there  is  not  a  full  exhi* 
hition  of  it  to  intelligent  beings.  His  examples,  sentiments,  and 
writings,  may  live,  and  act  long  after  his  death.  And  the  shade 
of  his  moral  character  will  never  be  developed,  till  the  last  men- 
tion of  his  name  is  erased  from  the  page  of  history,  and  the  last 
glimmering  of  his  influence  shall  cease  to  operate  on  the  human 
mind.  The  wickedness  of  the  moral  characters  of  Voltaire,  Hume 
and  Paine,  can  never  be  fully  exhibited,  until  the  last  man  dies, 
whose  sentiments  and  morals  have  been  poisoned  by  their  infidel- 
ity.  Their  sentence  and  rewards  are  to  be  graduated  by  their 
malevolence ;  and  this  malevolence  is  disclosed  by  the  lives,  the 
conduct,  and  accumulated  guilt  of  their  votaries.  All  those  vota- 
ries must  be  assembled  on  the  day  of  judgment,  to  make  a  just 
and  clear  display  of  their  guilt,  And  how  can  the  judge  assign 
the  just  rewards  of  the  pious  intentions  and  disinterested  benevo- 
lence of  Baxter,  Brainard,  and  Edwards,  whose  writings  have 
comforted  the  saints,  and  have  been  the  means' of  converting  the 
impenitent  for  generations  since  their  decease,  and  are  destined 
to  exert  a  larger  and  a  happier  influence  to  the  end  of  time,  if 
those  who  have  been  blessed  by  their  labors,  be  not  present  to  il- 
lustrate their  benevolence  !  The  sparkling  gems  in  their  crowns 

are  multiplied  by  every  roiling  sun !  It  is  absurd  to  suppose  that 

17 


258  JUDGMENT. 

mankind  are  judged  at  death,  and  at  the  same  time,  that  every 
intelligent  being  in  the  universe  must  see  and  approve  their  sen- 
tences. 

In  what  an  awful  and  interesting  light  does  this  place  the  do. 
mestic  and  social  relations  of  life  !  All  our  intentions,  efforts,  and 
influence,  whether  right  or  wrong,  virtuous  orvicious,  as  parents 
or  children,  as  friends  or  fellow-creatures,  will  then  undergo  a 
rigid  scrutiny. 

A  general  judgment  is  necessary,  that  God  may  justify  his  ways 
to  man.  Who  can  approve  of  his  sentences,  and  not  be  present 
at  the  trials?  There  is  no  evidence  that  the  knowledge  and  capa« 
cities  of  man  will  be  infinite.  This  would  blend  man  in  f>eity, 
and  invest  him  in  equal  robes.  And  if  we  are  to  approve  of  the 
divine  conduct  in  the  destinies  of  his  creatures,  all  their  volitions, 
actions,  and  influence,  must  be  brought  within  the  sphere  of  hu- 
man  comprehension.  It  is  necessary  then  that  we  be  present, 
and  witness  the  transactions  of  that  day,  which  we  cannot  do  if 
men  are  judged  at  death,  What  do  we  know  of  the  trial  of  Cain-, 
or  of  Abel,  or  of  any  of  the  ancients  if  it  took  place  at  death? 
Besides,  it  is  conceded  that  God  governs  the  universe,  and  is  the 
friend  of  virtue,  and  the  enemy  of  vice.  But  in  this  life,  the  wick- 
ed are  often  rewarded,  and  the  virtuous  punished..  And  how  can 
we  reconcile  this  ^eming  indifference  of  divine  providence  with 
the  benevolence  and  justice  of  God  ?  Why  has  God,  who  can  an- 
nihilate  the  universe  in  a  moment,  left  the  ferocious  persecutor  to 
lob  the  church  of  piety  and  talent,  and  shed  the  blood  of  the 
saints?  The  only  correct  solution  is,  that  the  present  is  a  state  of 
trial,  of  probation,  in  which  God  leaves  the  human  family  to  forna. 


JUDGMENT.  259 

such  characters  as  they  please,  and  the  work  of  retribution  and 
awards,  is  reserved  to  a  future  day.  That  day  will  show  to  man, 
the  wisdom  and  equity  of  the  divine  proceedings,  and  remove  the 
doubt  and  suspicion  which  have  lingered  about  his  providences. 
To  take  this  world  in  its  present  state,  and  with  its  present  ap- 
pearance, to  determine  the  light  in  which  God  views  the  moral 
characters  of  his  creatures,  would  be  a  very  unjust  criterion.— 
Wait  till  he  has  finished  his  work,  and  then  judge  of  his  character 
and  of  his  sentences.  His  own  hand  will  remove  the  difficulties, 
and  show  the  glory  in  whioh  his  deep  designs  are  clothed.  The 
necessity  of  a  judgment,  is  obvioug  from  the  imperfection  of  hu- 
man character  at  death,  from  the  incapacity  of  the  human  mind 
to  determine  the  equity  of  those  proceedings  which  do  not  come 
within  the  sphere  of  its  action,  and  from  the  fact,  that  God 
does  not  invariably  in  this  life,  reward  virtue  and  punish 
vice. 

2.  The  decisions  of  that  day  will  be  infallibly  correct. 

God  hath  appointed  a  day  in  the  which  he  will  judge  the  world 
in  righteousness.  That  decision  is  equitable,  which  adapts  re- 
wards and  punishments  to  the  merit  and  demerit  of  moral  actions. 
Such  is  the  character  of  the  Judge,  that  he  is  secured  by  his  per- 
fections against  injustice,  deception,  or  bribery.  The  Judge  of 
the  whole  earth  will  do  perfectly  right.  There  can  be  no  conceal- 
ment or  palliation.  Every  secret  emotion  of  the  soul,  and  every 
fruit  of  the  affections,  are  plain  before  hira.  He  looketh  on  the 
heart.  And  his  verdict  will  be  totally  uninfluenced  by  the  spe- 
ciousness  of  appearance,  or  by  the  management  of  defence.     How 

can  he  en,  before  whose  mind  the  whole  mental  and  moral  world 

17* 


260  JUDGMENT. 

is  unmasked,  and  who  has  counted  every  respiration  of  thought? 
He  can  follow  the  first  germ  of  affection,  through  all  its  choices, 
actions,  relations  and  influences,  and  will  reward  the  virtuous  and 
punish  the  vicious  just  as  much  as  they  desetve.  No  matter  how 
we  may  have  been  regarded  by  our  fellow  creatures,  and  what 
may  have  been  our  reasonings  and  speculations,  and  the  decisions 
of  conscience.  No  sentiments  will  stand  on  that  day,  but  those 
which  are  founded  on  scripture.  If  our  sentiments  will  then 
stand  the  scrutiny  of  the  bible,  we  shall  abide  the  day  of  Christa' 
coming;  if  not,  we  shall  fall.  For  it  developes  the  principles  on 
^vhich  the  final  judgment  shall  be  conducted,  and  the  result  of 
that  awful  trial.  But  no  one  need  doubt  the  inflexibility  of  the 
judge,  nor  the  infallibility  of  his  decisions.  The  innocent  have 
nothing  to  fear :  the  guilty  have  nothing  to  hope. 

This  scene  will  be  the  more  deeply  interesting,  from  the  con- 
sideration, 

3.  That  Jesus  Christ  will  be  the  Judge.  He  is  a  Being  best 
qualified  for  this  work,  from  the  complexity  of  his  character,  and 
the  nature  of  his  work.  Repossesses  the  perfections  of  God  to 
secure  him  against  error  in  judgment,  and  the  character  of  man 
to  feel  for  our  infirmities.  His  labors  and  sufferings  for  us,  must 
remove  all  doubts  in  regard  to  the  kindness  of  his  heart.  He  is 
above  the  influence  of  infirmity,  caprice,  or  sinister  motives. — 
And  it  is  deeply  affecting  to  reflect,  that  he  who  was  the  sacri- 
fice for  sinners,  for  his  enemies;  this  very  Saviour  is  by  consent 
of  the  trinity,  appointed  the  judge  of  the  quick  and  the  dead.  All 
judgment  is  committed  unto  the  Son.  The  mercy  seat  will  be 
changed  into  a  judgment  seat.     And  the  lips  of  the  same  advo- 


JUDGMENT.  361 

cate  and  intercessor,  must  pronounce  the  awards  of  justice.  We 
shall  then  see  him,  not  an  angel  of  light,  not  a  created  judge, 
commiiisioned  to  maintain  the  rights  of  his  sovereign,  but  the 
same  lovely,  compassionate,  and  wounded  Saviour,  who  has 
completed  the  work  of  pardon,  and  is  about  to  close  his  mediato- 
rial labors,  and  commit  the  kingdom  to  the  Father.  He  is  no 
longer  the  subject  of  contempt,  calumny  and  persecution.  The 
mockery  and  triumph  of  his  enemies  have  ceased,  and  every 
mouth  is  silent  before  him.  This  is  the  babe  of  Bethlehem  ;  this 
the  despised  Nazerene  ;  but,  O  how  exalted,  how  immesurably 
exalted  !  At  his  feet  are  crowns,  and  thrones,  and  dominions,  and 
he  is  hailed  Lord  of  all.  He  is  encircled  in  the  congratulations 
and  praises  of  his  friends;  and  his  enemies  are  powerless  at  his 
feet.  This  is  your  judge,  ye  saints  of  God.  He  whose  love  has 
redeemed  you,  and  is  about  to  crown  you  with  eternal  blessed, 
ness.  This  is  your  judge,  ye  enemies  of  the  cross.  He  who 
has  followed  you  with  mercies  and  entreaties,  and  whose  precious 
blood  was  spilt  for  your  salvation.  But  now  it  is  too  late;  he 
can  seal  no  pardon,  he  can  remit  no  offences.  He  has  finished 
the  work  assigned  him,  and  will  sit  down  on  the  right  hand  of 
the  majesty  on  high.  It  only  remains  for  him  to  pass  through 
the  vast  concourse,  dividing  the  righteous  from  the  wicked ;  to 
say,  come  ye  blessed,  and  depart  ye  cursed,  and  then  add.  Father, 
I  have  accomplished  the  work  which  thou  gavest  me  to  do,  and 
surrender  the  mediatorial  kingdom.  If  angels  cast  a  glance  of 
envy  over  the  mission  of  the  great  Redeemer,  signed  and  sealed 
in  heaven,  which  cost  them  the  joys  of  Paradise  ;  if  the  more  obe- 
dient became  the  servants  of  the  High  Priest  of  our  salvation;  if 


862  JUDGMENT. 

they  hailed  his  incarnation  in  joyful  triumph,  and  have  aided  the 
songs  of  the  redeemed,  in  the  house  of  their  pilgrimage,  what 
must  be  the  raptures  of  the  final  coronation!  The  joys  of  the 
righteous,  and  the  sorrows  of  the  wicked,  will  impart  an  awful 
grandeur  to  the  scenes  of  the  last  day. 

4.  The  numbers  concerned  in  the  transaction,  will  heighten 
the  interest  of  the  great  day,  to  all  who  are  concerned.  There 
will  be  the. millions  of  every  character,  and  every  age  who  have 
slumbered  in  dust.  The  monarch,  who  has  swayed  his  resistless 
sceptre,  and  whose  throne  has  been  graced  by  prostrate  millions, 
now  divested  of  his  robe  and  his  diadem,  ipust  answer  for  the 
motives  which  have  inspired  his  breast,  and  the  character  and 
conduct  of  his  reign.  The  minister  of  Christ  must  undergo  a 
scrutiny  no  less  solemn !  The  manner  in  which  he  has  discharg- 
ed his  embassage ;  the  ardor  of  his  devotions  ;  the  plainness  and 
faithfulness  of  his  ministrations ;  the  affection  and  uprightness  of 
his  conduct,  must  pass  a  momentous  review.  If  he  has  exhibit, 
ed  obliquities  of  life,  or  indecision  and  temporising  economy,  and 
has  immolated  on  the  unhallowed  altar  of  emolument,  ease,  and 
the  friendship  of  the  world,  that  self-denial,  that  integrity  and  de- 
cision,  that  sacrificing  and  sanctified  spirit,  which  the  Lord  Jesus 
requires,  how  overwhelming  will  be  the  reward  of  his  perfidy. 
None  will  stand  before  the  Judge  with  higher  investitures  and  re- 
sponsibilities,  and  their  rewards  will  be  as  peculiar  and  interest- 
.  ing  as  their  characters.  If  they  have  been  faithful  ambassadors 
of  Christ,  they  may  present  their  flocks  to  Christ  with  a  joy  un- 
interrupted by  the  lamentations  of  an  unhappy  and  ruined  people ; 
but  if  they  have  a  character  the  reverse,  their  catastrophe  will 


JTID6MENT.  263 

Be  measured  by  their  fall  from  the  heights  of  the  sanctuary  to 
the  depths  of  perdition.  There  will  appear  the  instructors  and 
guardians  of  the  rising  generation,  from  those  who  mould  the 
plastic,  youthful  heart,  in  the  high  schools  in  the  nation,  to  the 
humble  parent  who  guides  his  household  at  his  will. 

Teachers  must  present  to  the  bar  their  pupils  ;  and  parents 
and  guardians  their  children.  It  will  not  be  enough  on  that  day 
that  we  have  lived  to  bless  our  sons  and  daughters -with  compe- 
tency, and  intellectual  refinement.  These  very  embellishments* 
which  excite  the  admiration  of  men,  may  have  been  the  means  of 
disqualifying  them  for  the  favorable  decision  of  their  judge.  For 
many  things  which  are  highly  esteemed  among  men,  are  an 
abomination  in  the  sight  of  God.  What  must  be  the  emotions  of 
those  parents  who  have  smiled  at  the  incursions  of  vice  on  their 
domestic  circles,  and  have  amused  themselves  with  those  vicious 
toys  which  have  prepared  their  children  for  the  unqMenchable  fire! 
Will  it  appear  in  the  day  of  judgment,  that  total  indifference  to 
the  religious  education  of  your  children,  is  a  virtue?  And  will 
there  be  any  music  in  the  wailings,  which  must  be  attributed  to 
your  indifference,  either  in  whole  or  in  part  ?  To  escape  the 
charge  of  partiality,  and  of  a  bigoted  spirit,  you  may  commit 
them  to  the  merciless  ravages  of  a  depraved  world,  and  rejoice 
that  they  are  the  votaries  of  licentiousness,  and  scepticism,  and 
that  they  are  not  restrained  from  vice,  by  any  melting  persua- 
sions, or  efficient  authority  of  their  parents,— but  O  the  day,  when 
the  relations  of  men  shall  be  investigated,  and  the  abused  anW 
delegated  power  of  guardians  shall  be  submitted  to  the  scrutiny 
of  our  judge — that  day  will  effect  a  change  in  the  reasonings  of 


2B4  JUDGMENT. 

the  impious,  which  ought  to  have  been  effected  not  by  the  terrors 
of  eternal  despair,  but  by  the  persuasive  voice  of  inspiration  and 
the  genial  influences  of  the  Spirit.  Parents  you  must  stand  be- 
fore the  judgment  seat  of  Christ,  and  answer  for  the  complexion 
you  have  given  to  the  moral  views  and  feelings  of  your  children. 
Those  objects  which  sport  about  your  firesides,  and  share  in  the 
richest  labors  of  your  lives,  and  the  choicest  affections  of  your 
hearts,  will  meet  you  to  proclaim  to  the  world,  the  influence  of 
your  examples,  your  precepts,  and  your  discipline  on  their  des- 
tinies. Happy  are  those  parents  whose  domestic  arrangements 
are  respective  of  that  day. 

Children  too  must  experience  a  review  of  their  conduct,  at  that 
eventful  period.  When  their  power  to  inflict  by  resentment  and 
to  wound  by  prodigality,  will  cease ;  and  all  the  wasted  councils 
and  lavished  affections  of  their  parents  will  appear  as  scorpion 
scourges  to  wreck  and  ruin  the  soul,  while  prayers,  and  tears, 
and  entreaties,  will  form  the  bitter  ingredients  of  their  mis- 
ery. 

How  great  the  contrast  between  him,  who  has  valued  the  in- 
structions and  solicitude  of  parental  affection,  and  by  a  deport- 
ment no  less  grateful  to  the  hearts  of  his  parents,  than  friendly 
to  his  own  peace,  has  secured  by  promise  and  by  oath  the  love  of 
his  Saviour.  What  attitude  of  human  natu  re  is  more  lovely,  than 
filial  friendship,  which  supports  the  infirmities  of  age,  and  which 
prompted  by  the  counsels  of  their  parents,  gives  them  joy  when 
TOeir  sun  is  setting,  and  proveis  to  be  a  pledge  of  departed  excel- 
lence, that  has  not  lived  in  vain.  When  all  other  joys  are  taste- 
less, and  every  beauty  of  nature  is  charmless,  the  virtues  of  our 


JUDGMENT.  265 

children,  will  add  lustre  to  the  glimmering  spark  of  life.  But 
precious  the  reflection  that  we  leave  them  a  valuable  legacy  to 
the  world,  and  that  we  may  meet  them  in  peace,  and  dwell  with 
them  in  heaven.  But  why  should  I  reiterate,  we  must  all  stand 
before  the  judgment  seat  seat  of  Christ.  I  can  only  allude  to  a 
few  of  the  more  interesting  and  important  relations  of  the  human 
family.  None  will  be  absent  from  that  august  assemblage,  how- 
ever  desirable  absence  or  annihilation  might  be  to  any.  The 
transactions  of  that  day  will  be  regulated  by  the  immutable  de- 
crees of  heaven,  and  not  by  the  desires  of  creatures.  The  sum- 
mons of  the  Eternal  will  reach  the  mouldering  nations;  and  the 
trump  of  God  raise  the  dead.  The  sea  shall  give  up  her  dead  ; 
death  and  hell,  shall  give  up  their  dead,  the  earth  terribly  shaken 
by  Omnipotence  ;  and  the  heavens  melting  down  at  the  presence 
ofthe  Saviour,  will  retire,  that  the  dead  may  gather  around  the 
bar  of  God.  But  why  should  we  talk  of  past  ages,  of  successive 
generations  which  have  slept  in  the  grave.  And  why  ofthe  liv- 
ing who  shall  be  caught  up  to  meet  the  Lord  in  the  air  ?  I  see 
mingling  in  the  crowds  of  that  day  a  small,  but  interesting  group. 
And  it  is  my  dear  people, —those  who  now  occupy  these  seats  ; 
and  listen  to  ihe  messages  of  divine  love  from  his  lips,  who  trem- 
bles  in  view  ofthe  final  retribution.  Yes  we  must  all  appear  be- 
fore the  judgment  seat  of  Christ.  We  shall  form  a  part  of  that 
great  congregation.  Some  of  our  voices  will  probably  join  in 
the  triumphs  ofthe  day,  and  others  will  swell  the  deep  tone  of 
endless  lamentation.  For  which  of  these  states  are  we  prepared  ? 
Can  any  doubt  the  principles  on  which  the  judgment  will  proceed? 
The  scriptures  have  settled  it.     Th,ey  that  have  done  good  shall 


266  JUDGMENT. 

come  forth  to  the  resurrection  of  life,  and  they  that  have  done 
evil,  unto  the  resurrection  of  damnation.  Crowns  of  hfe  await 
all  that  have  made  their  peace  with  God,  who  by  regeneration 
have  passed  from  death  unto  life.  Nothing  is  necessary  to  make 
that  a  scene  of  joy  and  triumph,  but  the  removal  of  the  depravity 
of  the  heart.  We  must  cease  to  hate  God  and  learn  to  love  him. 
Faith  in  Christ,  the  sanctification  of  the  affections,  the  love  of 
God,  the  abhorrence  ofsin  and  ardent  devotion  are  the  only  quali- 
fications for  eternal  blessedness.  If  the  heart  has  been  changed, 
and  created  anew,  the  presence,  and  promises,  and  fellowship,  of 
the  Saviour,  will  remove  the  terrors  of  the  judgment,  and  give  it 
a  safe  and  peaceful  exemption  from  the  demands  of  justice.  An 
interest  in  Christ  will  not  only  free  the  soul  from  the  fears  and 
dangers  of  the  trial  of  that  day,  but  it  vvill  render  all  those  works 
which  have  been  performed  in  faith,  and  from  that  purity  of  heart, 
which  has  been  imparted  by  the  Holy  Ghost,  rewardable.  There 
is  a  gracious  reward  annexed  to  every  work  done  from  purity  of 
intention.  Though  grace  has  given  the  ability,  and  the  disposi- 
tion,  and  made  supreme  love  to  God,  and  disinterested  love  to  man, 
the  predominantpurposeof  the  soul,  yet  God  in  the  riches  of  his 
mercy  bestows  a  gracious  compensation  on  all  the  works  of  faith 
and  labors  of  love.  The  righteous  will  be  accepted  in  Christ,  their 
substitute  and  their  Redeemer,  and  enter  into  eternal  blessedness, 
though  in  point  of  law  and  retributive  justice,  they  merit  eternal 
punishment,  yet  through  him  who  has  loved  them  and  died  for 
them,  who  has  paid  the  ransom  and  pardoned  the  guilty,  cleansed 
by  his  blood,  and  clothed  with  his  righteousness,  they  are  justi- 
fied^ sanctified  and  redeemed.     If  such  are   your  claims  to  the 


JUDGMENT.  267 

blessings  of  the  gospel  you  are  safe  ;  you  will  love  his  appearing. 
Every  display  he  shall  make  of  his  mercy,  or  of  his  justice,  shall 
increase  your  endearment.  And  his  approach  in  robes  of  grand- 
€ur,  as  the  judge  of  the  universe,  will  fill  the  largest  capacities  of 
your  souls  with  joy. 

The  characters  of  the  opposite  company  are  easily  described. 
With  all  their  moral  complexions,  from  the  specious  hypocrite,  to 
the  shameless  infidel ;  and  from  the  rigid  moralist  to  the  reeling 
sot, — all  that  are  unregene rate,  and  unsanctified  in  heart  compose 
the  congregation  of  the  wicked.  He  that  hath  not  made  his  peace 
with  God,  must  perish.  The  word  has  gone  forth  out  of  his 
mouth,  and  cannot  return,  be  ye  holy,  for  I  am  holy.  The  Sav* 
iour,  as  Mediator  has  done  his  work.  He  has  only  to  say  to 
the  trembling  world  ; — to  you  on  my  right  hand,  come  ye  bles- 
sed, and  to  you  on  my  left  hand,  depart  ye  cursed  into  everlas- 
ting punishment,  prepared  for  the  devil  and  his  angels. 


LECTURE  XXII. 

PUNISHMENT. 

Mat.  25.  46. 

And  these  shall  go  awaj  into  everlasting  punishment. 
To  beings  destined  to  a  future  state  of  existence,  the  nature 
and  extent  of  that  existence,  cannot  be  uninteresting.  All  ques- 
tions  in  relation  to  the  immortality  of  man  are  put  to  rest  by  the 
volume  of  inspiration.  The  gospel  has  brought  life  and  immor- 
tality to  light.  It  has  as  clearly  revealed  the  immortality  of  sin- 
ners, as  that  of  saints.  The  duration  of  the  one  is  commensurate 
with  the  duration  of  the  other.  The  interminable  punishment  of 
the  wicked,  is  a  painful  subject,  but  one  which  is  too  deeply  in. 
teresting,  and  too  plainly  taught  in  the  bible,  to  lie  concealed. — 
Your  attention  is  therefore  solicited  to  the  arguments  which  may 
be  offered  in  proof  of  the  eternal  punishment  of  the  finally  im- 
penitent.  By  the  finally  impenitent,  I  mean  those  who  live  and 
die  without  true  gospel  repentance,  without  a  change  of  heart, 
without  the  blood  of  Christ  applied  to  them  by  special  grace. 
Every  man  by  nature  is  impenitent,  and  the  saints  in  heaven,  and 
those  on  earth  were  once  so.  But  they  are  not  finally  impenitent. 
Before  their  probation  closes,  they  are  brought  to  true  repent- 
ance ;  and  their  peace  is  made  with  God.  But  that  there  are 
those  who  have  died  with  opposite  characters,  and  received  oppo- 
site destinies,  cannot  admit  of  a  doubt.  We  have  the  testimony 
of  scripture,  of  our  own  senses,  and  of  dying  sinners.     What  then, 


PUNISHMENT.  269 

is  the  state  of  those  who  die  in  their  sins,  and  what  is  the  proof, 
that  they  are  eternally  lost  ?  The  proof  that  they  will  be  eternal- 
ly lost,  ar/ses, 

1.  From  the  fact,  that  this  is  a  state  of  probation.  And  what 
is  a  state  of  probation,  but  a  stale  which  God  has  given  to  man 
to  form  his  character  for  eternity?  With  a  nature  inclined 
to  disobedience  and  to  pursue  vice,  God  requires  us  to  be 
holy  and  pursue  a  course  of  virtue.  This  constitutes  a  state 
of  probation.  If  men  were  naturally  inclined  to  obedience 
and  virtue,  there  would  be  no  such  thing  as  trial.  The 
characters  of  men  would  be  infallibly  and  universally  holy.  It 
would  require  no  effort  on  their  part  to  be  obedient,  and  they 
would  be  no  more  deserving  of  praise  for  virtuous  feelings,  and 
conduct,  than  the  angels  of  light.  But  God  has  made  every  pro- 
vision for  the  formation  of  a  holy  character.  He  has  given  to 
man,  a  Saviour,  weighty  motives,  an  opportunity  to  make  his 
peace  with  his  maker,  the  atonement  of  Christ,  the  invitations, 
warnings  and  threatenings  of  the  gospel.  The  conscience,  under- 
standing, and  the  spirit  of  God,  are  pleading.  And  in  the  midst 
of  all  these  inducements  to  a  life  of  piety,  and  with  hearts  opposed 
to  the  way  of  salvation,  we  are  forming  our  characters.  But 
there  is  not  the  least  intimation  in  the  bible,  that  this  state  of  trial 
extends  beyond  death.  The  principal  passage,  I  believe,  which 
is  adduced  in  support  of  a  probationary  state  beyond  the  present 
life,  is  the  one  which  speaks  of  Christ's  preaching  to  the  spirits 
in  prison.  And  that  very  passage  tells  us  when  and  where  he 
preached  to  them.  Christ  by  his  Spirit  in  Noah  preached  to  the 
antediluvians,  who  are  now  imprisoned  spirits.    He  did  not  de- 


27D  PUNISHMENT. 

scend  from  calvary  into  the  invisible  place  of  punishment  in  the 
world  of  spirits.  It  was  when  once  the  long  suffering  of  God 
waited  in  the  days  of  Noah,  for  the  antediluvians  to  turn  at  the 
preaching  of  that  holy  man,  who  preached  by  the  spirit  of  Christ 
preaching  in  him.  The  boundary  of  probation  is  death.  That 
last  and  solemn  stroke,  will  fix  our  destinies  for  eternity.  It  is 
true,  that  God  has  in  mercy,  deferred  the  giving  of  his  sentence, 
until  we  have  finished  our  characters.  And  if  there  is  no  change 
in  our  characters  after  death,  passing  that  important  hour  without 
preparation  for  heaven,  all  must  be  eternally  lost.  It  is  true,  if 
there  were  any  further  state  of  trial,  there  would  not  be  an  abso- 
lute decision  at  death  ;  but  we  have  no  intimation  that  there  is 
such  a  state.  The  harvest  is  the  end  of  the  world,  when  all  men 
will  be  ripe  ;  the  wheat  for  heaven,  and  the  tares  and  chaff  for 
unquenchable  fire.  The  pious  for  eternal  glory  ;  and  the  unsanc- 
tified  for  eternal  misery. 

2.  I  prove  the  interminable  punishment  of  the  finally  impeni- 
tent, from  the  desert  of  sin. 

Every  candid  man  will  admit  that  the  sinner  will  be  punished 
as  much  as  he  deserves.  The  question  then  is  what  punishment 
does  he  deserve  ?  What  is  the  real  desert  of  sin  ?  All  sin  is  the 
same  in  its  nature  and  tendency.  Its  nature  is  enmity,  audits 
tendency  is  to  break  up  the  peace  and  happiness  of  all  holy  be- 
ings.  It  would,  if  not  limited  and  governed  by  a  superior  power, 
sweep  away  the  purity  and  holiness  of  all  good  beings.  It  would 
not  only  change  the  moral  affections  of  every  holy  intelligence 
into  hatred,  but  would  increase  that  hatred  forever.  Who  that 
views  the  effects  of  sin  on  the  fallen  angels,  and  on  this  world, 


PVNISHMENT.  271 

which  is  full  of  contention  and  misery  can  doubt  that  sin  has  a 
tendency  to  do  infinite  mischief?  We  know  not  how  much  mis- 
chief  it  will  do,  for  God  will  prevent  its  progress  when  he  pleasi. 
es.  But  we  do  know  how  much  mischief  it  would  do  if  it  had 
power.  It  has  a  tendency  to  produce  infinite  evil.  Every  par- 
tide  of  sin  has  this  tendency.  And  if  the  disposition  of  sin  is  to 
plant  enmity  in  the  breast  of  every  intelligent  being,  that  enmity 
would  have  a  tendency  to  increase  forever.  So  that  the  misery 
which  sin  would  produce,  would  be  universal  and  eternal.  And 
now  I  ask  in  the  light  of  reason,  how  much  punishment  does  a 
disposition  to  produce  universal  and  eternal  misery  deserve? 

3.  Another  argument  in  proof  of  the  interminable  punishment 
of  the  finally  impenitent  is  drawn  from  the  scriptures  of  truth. — 
The  proof  from  the  bible  is  various.  Some  of  the  sources  of  evi- 
dence, are  full  and  incontrovertible  when  considered  independent- 
ly ;  and  others,  though  more  remote,  are  not  less  conclusive. — 
But  the  several  sources  taken  together,  will  appear  to  the  fair 
reasoner,  and  the  candid  enquirer  after  truth,  overwhelming. — 
The  first  class  of  passages  which  I  shall  examine  are  those  which 
imply  that  a  change  of  heart  and  preparation  for  heaven,  are 
confined  to  the  present  life.  Seek  ye  the  Lord  while  he  may  be 
found,  call  ye  upon  him  while  he  is  near.  Because  I  have  called, 
and  ye  have  refused;  1  have  stretched  out  my  hand  and  no  man 
regarded  it;  I  also  will  laugh  at  your  calamities,  and  mock  when 
your  fear  comelh.  When  your  fear  cometh  as  desolation  and 
your  destruction  cometh  as  a  whirlwind  ;  when  distress  and  an- 
guish  come  upon  you.  Then  shall  ihey  call,  and  I  will  not  aa- 
Rwer;  they  shall  jseek  me  early,  but  shall  not  find   me.     Thea 


272  PUNISHMENT. 

saith  one  unto  him,  Lord,  are  there  few  that  be  saved?  and  he 
said  unto  him  strive  ta  enter  in  at  the  straight  gate,  for  many  I 
say  unto  you  shall  seek  to  enter  in,  and  shall  not  be  able.  When 
once  the  Master  of  the  house  has  risen  up  and  hath  shut  the  door, 
and  ye  begin  to  stand  without  and  to  knock  at  the  door,  saying, 
Lord,  Lord,  open  unto  us,  he  shall  answer  and  say  unto  you,  I 
know  you  not  whence  ye  are:  depart  from  me  ye  workers  of 
iniquity.  These  passages  declare  plainly,  that  there  is  a  period 
beyond  which  if  men  pass,  there  is  no  recovery.  There  is  a 
time  when  God  will  not  listen  to  the  calls  of  sinners,  and  a  time 
when  though  they  seek  to  enter  into  heaven,  they  shall  not  be 
able.  That  Christ  will  close  the  door  while  some  are  without, 
seeking  in  vain  for  admission,  is  clearly  taught  in  the  passages 
above  quoted.  They  further  teach  us,  that  the  time  will  come 
when  their  states  shall  be  fixed;  and  that  period  is  when  they 
pass  the  boundary  of  probation  :  either  when  they  ars  given  up 
of  God,  or  when  they  are  gone  into  eternity. 

Indeed,  on  what  ground  can  we  account-  for  the  sufferings, 
prayers,  and  labors  of  Christ  and  the  apostles,  and  christians  in 
all  ages,  but  on  the  ground  that  this  life  is  a  state  of  probation, 
and  the  only  season  for  forming  our  characters.  The  scriptures 
have  set  it  at  rest ;  a  change  of  heart  must  take  place  in  this 
life,  or  the  soul  must  be  unchangeably  miserable. 

The  second  class  of  passages  I  shall  examine  in  proof  of  eter- 
nal  punishment,  are  those  which  express  the  duration  of  future 
punishment  by  implication.  I  pray  for  them,  I  pray  not  for  the 
world.  The  blasphemy  against  the  Holy  Ghost  shall  not  be 
forgiven  unto  men,  neither  in  this  world,  neither  in  the  world  to 


PUNISHMENT.  273 

come.  He  hath  never  forgiveness,  but  is  in  danger  of  eternal 
damnation.  There  is  a  sin  unto  death,  I  do  not  say  ye  shall  pray 
for  it.  It  is  impossible  to  renew  them  again  to  repentance.  If 
we  sin  wilfully,  after  we  have  received  the  knowledge  of  the 
truth,  there  remaineth  no  more  sacrifice  for  sins,  but  a  certain 
fearful  looking  for  of  judgment  and  fiery  indignation  which  shall 
devour  the  adversaries.  In  order  to  understand  this  passage 
correctly,  it  must  be  recollected  that  the  apostle  is  here  speaking 
to  the  Hebrews,  who  considered  Christ  an  imposter.  He  says, 
if  we,  Jews,  sin  wilfully  after  having  received  the  knowledge  of 
the  Messiaship,  of  the  sufferings,  death  and  atonement  of  Christ, 
there  is  no  other  atonement  for  sin.  If  we  reject  this  only  Sav- 
iour, we  must  perish  eternally.  Here  we  see,  that  a  rejection  of 
Christ  is  connected  with  eternal  punishment.  He  that  despised 
Moses'  law,  died  without  mercy  under  two  or  three  witnesses  : 
Of  how  much  sorer  punishment  suppose  ye  shall  he  be  thought 
worthy,  who  hath  trodden  under  foot  the  Son  of  God,  and  hath 

counted  the  blood  of  the  covenant,  wherewith  he  was  sanctified 

» 

an  unholy  thing,  and  hath  done  despite  unto  the  spirit  of  grace ! 

The  plain  import  of  this  passage  is,  that  those  who  despise  and 

reject  the  christian  religion,  will  deserve  a  punishment  far  more 

severe,  than  those  that  despised  the  Mosaic  law.     Where  the 

worm  dieth  not,  and  the  fire  is  not  quenched.     He  that  believeth 

not  the  Son,  shall  not  see  life,  but  the  wrath  of  God  abideth  on 

him.    I  go  my  way,  and  ye  shall  seek  me,  and  shall  die  in  your 

sins  :  whither  I  go,  ye  cannot  come.    Whose  end  is  destruction. 

He  that  sheweth  no  mercy,  shall  have  judgment  without  mercy. 

That  is,  he  shall  be  punished  without  mercv. 

18 


2||,  PUNISHMENT. 

If  there  be  some  for  whom  Christ  does  not  pray,  then  there  are 
some  who.  will  not  be  savingly  benefitted  by  his  mediation.  If 
the  sin  against  the  Holy  Ghost  hath  never  forgiveness,  neither  in 
this  world,  nor  in  the  world  to  come,  then  those  who  commit  the 
unpardonable  sin,  must  be  punished  eternally  ;  for  forgiveness ,i» 
absolutely  necessary  to  salvation.  Ifmenarein  danger  of  eter- 
nal  damnation,  then  they  may  be  eternally  damned.  If  saints 
are  not  required  to  pray  for  certain  sins,  then  God  will  not  par- 
don  these  sins.  And  if  it  is  impossible  to  renew  some  men  to  re- 
pentance, it  is  impossible  they  should  be  saved  ;  for  no  man  can 
be  saved  without  repentance.  If  there  remains  no  sacrifice  for 
sin,  to  those  who  reject  Christ,  they  cannot  be  forgiven  ;  for  sin 
cannot  be  pardoned  without  a  sacrifice.  If  their  worm  dieth  not» 
then  the  soul  is  not  annihilated.  And  if  their  fire  is  not  quenched, 
their  agonies  and  distress  will  be  eternal.  If  those  who  die  in 
their  sins  shall  never  see  life,  and  if  the  finally  impenitent  can 
never  go  where  Christ  is,  then  they  can  never  go  to  heaven,  and 
must  go  10  hell.  The  plain,  honest,  uncorrupted  mind,  would  in- 
fer at  once,  from  the  above  p?iasages,  that  there  is  such  a  thing  as 
eternal  punishment. 

The  third  class  of  passages  which  I  shall  examine  in  proof  of 
eternal  punishment,  are  those  which  describe  the  future  states  of 
men  in  contrast.  Men  of  the  world,  who  have  their  portion  in 
this  life..  1  shall  be  satisfied,  wh:n  I  awake  in  thy  likeness.  The 
hope  of  the  righteous  shall  be  gladness,  but  the  expectation  of 
the  wicked  shall  perish.  The  wicked  is  driven  away  in  hi» 
wickedness;  but  the  righteous  hath  hope  in  his  death.  And 
many  of  them  that  sleep  in  th?  du^tshal^^vr.^^i  SO^^tR^ver- 


PUNISHMENT. 


^ 


lasting  life,  and  some  to  everlasting  shame  and  contempt.  He 
will  gather  his  wheat  into  his  garner,  and  will  burn  up  the  chaff 
with  unquenchable  fire.  Gather  ye  first  the  tares,  and  bind  them 
in  bundles  to  burn  them;  but  gather  the  wheat  into  my  barn.  The 
son  of  man  shall  send  forth  his  angels;  and  they  shall  gather 
out  of  his  kingdom  all  things  that  offend,  and  them  that  do  ini- 
quity,  and  shall  cast  them  into  a  furnace  of  fire;  there  shall  be 
wailing  and  gnashing  of  teeth.  Then  shall  the  righteous  shine 
forth  in  the  kingdom  of  their  Father.  Well  done,  good  and 
faithful  servant,  enter  thou  into  the  joy  of  thy  Lord^.  But  cast 
out  the  unprofitable  servant  into  outer  darkness;  there  shall  be 
weeping  and  gnashing  of  teeth.  Come  ye  blessed;  depart  ye 
cursed.  These  shall  go  away  into  everlasting  punishment,  but 
the  righteous  into  everlasting  life.  At  the  very  time  the  righ- 
teous are  received,  the  wicked  are  rejected.  The  wicked  have 
their  portion  in  this  life;  but  the  righteous  have  their  portion  in 
eternity.  But  how  can  the  wicked  be  said  to  have  their  portion 
in  this  life,  if  they  go  to  heaven  after  death.  Their  portion,  or 
happiness,  in  that  case,  would  be  in  the  life  to  come.  Now  all 
these  passages  speak  of  the  different  states  of  the  righteous  and 
the  wicked  in  contrast;  but  if  the  wicked  and  the  righteous  go 
to  the  same  place,  and  are  made  subjects  of  the  same  felicity, 
there  is  no  propriety  in  the  great  contrast  between  their  charac- 
ters  and  their  eternal  states,  which  are  so  variously  and  so  abun- 
dantly  mentioned  in  the  bible.  Besides,  the  inspired  writers  em- 
ploy the  same  words  to  express  the  duration  of  the  punishment 
of  the  wicked,  that  they  employ  to  express  the  duration  of  the 

happiness  of  the  righteous.     The  end  of  the  one  is  peace ;  the 

18*  ■  -  ' 


276  PUNISHMENT. 

end  of  the  other  is  punishment.  When  the  hopes  and  anticipa- 
tions  of  the  righteous  are  reahzed,  the  hopes  and  anticipations 
of  the  wicked  perish.  The  hope  of  a  good  man  is  ail  anchor 
which  fixes  his  grasp  on  heaven.  The  hope  of  the  wicked  is  the 
spider's  web,  which  is  frail  and  deceptive.  Now  if  there  had 
been  any  state  of  purgation  in  the  future  world,  where  the  soul 
could  be  reformed  and  renovated,  the  inspired  writers  would  not 
have  been  honest  in  omitting  the  least  mention  of  such  a  state. — 
There  is  not  the  least  intimation  of  such  a  state,  either  in  these 
,  j)assages,  or  in  any  other  part  of  the  bible.  The  Scriptures  uni- 
^^'  ibrmly  speak  of  a  separation  of  the  righteous  from  the  wicked ; 
a  direful,  final,  and  unchangeable  separation.  It  is  inconceivable 
to  me  how  a  man  with  a  single  passage  that  I  have  quoted,  be- 
fore him,  can  doubt  the  eternal  punishment  of  the  wicked. 

After  the  human  family  shall  have  passed  into  eternity,  God 
will,  in  the  winding  up  of  the  scene,  call  the  pious  dead  from 
their  graves,  and  change  the  pious  who  are  alive  upon  the  earth. 
He  will  then  call  on  death  and  hell  to  give  up  their  dead.  Christ 
will  then  change  the  mercy  seat  into  a  judgment  seat.  He  will 
cease  to  dispense  pardon,  and  in  the  last  exercise  of  his  authori- 
ity,  will  assign  to  every  man  his  just  sentence,  and  then  give  up 
his  mediatorial  kingdom,  and  all  things  will  be  unchangeably  fix- 
ed.  This  will  take  place  immediately  on  his  pronouncing  the 
sentences,  come  ye  blessed,  and  depart  ye  cursed.  Now  I  chal- 
lenge all  the  sophistry  and  wisdom  of  earth,  to  produce  a  shadow 
of  proof  that  there  will  be  a  single  change  in  the  human  char- 
acter  after  this  period.  That  is,  they  who  are  then  in  a  state  of 
Bin,  will  never  pass  into  a  state  of  holiness;  and  they  who  are 


PUNISHMENT.  277 

then  in  a  state  of  holiness,  will  never  pass  into  a  state  of  sin. — 
There  will  undoubtedly  be  an  increase  of  sin  and  punishment  in 
the  wicked,  and  an  increase  of  holiness  and  happiness  in  the  righ- 
teous;  but  there  will  be  no  change  in  the  nature  of  their  charac- 
ters or  of  their  states.  Where  are  the  passages  that  speak  of 
another  resurrection,  another  judgment,  and  another  day  of  decis- 
ion ?  All  the  righteous  are  now  in  heaven,  and  all  the  wicked  in 
hell;  and  all  the  purposes  of  Christ's  mediation  and  death,  are 
drawn  to  a  close.  The  story  of  the  last  judgment  is  so  plain, 
that  a  child  may  understand  it;  and  it  is  an  incontestible  refuta- 
tion of  all  cavils  about  the  future  and  interminable  punishment 
of  the  wicked. 

4.  The  next  class  of  passages  which  I  shall  examine  in  proof 
of  this  doctrine,  are  those  texts  which  speak  of  the  duration  of 
future  punishment,  by  the  terms  everlasting,  eternal,  forever,  and 
forever  and  ever.  Some  shall  awake  to  shame  and  everlasting 
contempt.  It  is  better  for  thee  to  enter  into  life  halt,  or  maimed, 
than  having  two  hands  or  two  feet,  to  be  cast  into  everlasting 
fire.  Depart  ye  cursed  into  everlasting  fire.  These  shall  go  away 
into  everlasting  punishment.  They  shall  be  punished  with  ever- 
lasting punishment.  They  shall  be  punished  with  everlasting  des- 
truction from  the  presence  of  the  Lord,  and  the  glory  of  his  power. 
He  that  shall  blaspheme  against  the  Holy  Ghost, is  in  danger  of  e- 
ternal  damnation.  The  inhabitants  of  Sodom  and  Gomorrah  are  set 
forth  for  an  example,  suffering  the  vengeance  of  eternal  fire.  Wan- 
deringstars,  to  whom  is  reserved  the  blackness  of  darkness  forev- 
er. And  the  smoke  of  their  torment  ascendeth  up  forever  and  ever, 
and  they  have  no  rest  day  nor  night.     And  they  said,  Alleluia : 


378  PUNISHMENT. 

and  her  smoke  rose  up  forever  and  ever.  And  the  Devil  that 
deceived  them  was  cast  into  a  la^ce  of  fire  and  brimstone,  where 
the  beast  and  false  prophet  are,  and  shall  be  tormented  day  and 
night,  forever  and  ever. 

Any  attempt  to  make  a  distinction  between  the  words  everlast- 
ing  and  eternal,  would  be  perfectly  futile,  as  in  the  language 
which  our  Saviour  spoke,  the  same  word  is  used  for  both.  The 
word  which  is  translated  eternal,  is  purely  the  same  word  that  iff 
translated  everlasting,  and  forever  and  ever.  And  it  is  just  as 
fair  reasoning,  to  say  eternal  is  restricted  to  a  limited  time,  and 
does  not  mean  endless,  as  it  is  to  say  everlasting  does  not  mean 
endless.  For  they  are  in  the  original  Greek,  the  same  word. — 
The  Saviour  did  not  say,  these  shall  go  away  into  everlasting 
punishment,  and  the  righteous  into  life  eternal;  but  these  shall 
go  away  into  aionion  punishment,, and  the  righteous  into  life 
aionion :  the  same  adjective  is  used  in  both  cases.  And  if  the 
term  everlasting  occurs  in  several  places  in  the  scripture,  in  a 
limited  sense,  the  nature  of  the  subject,  always  determines  the 
sense  in  which  it  is  used.  If  it  is  applied  to  any  subject,  or 
object^  it  means  as  long  as  that  subject  or  that  object  endures.— 
The  nature  of  the  object  always  determines  the  length  of  the 
time.  The  phrase  everlasting  mountains,  means  as  long  as  the 
mountains  endure.  Everlasting  hills,  that  is,  as  long  as  the  hills 
endure.  The  everlasting  bars  that  were  wrapped  around  Jonah, 
that  is,  as  long  as  those  bars  endured.  The  everlasting  punish, 
ment  of  the  soul,  that  is,  as  long  as  the  soul  endures.  A  general 
rule  of  interpretation,  laid  down  by  all  good  critics,  is,  that  ev- 
ery term  be  taken  in  its  literal  sense,  unless  there  be  sofnething 


PrNISHMENT.  279 

in  the  subject,  or  connexion,  which  requires  it  to  be  taken  other- 
Wise.  Now  all  critics  agree  that  the  Greek  word  in  English 
letters,  aionion,  means  always  being,  and  is  rightly  translated 
endless,  everlasting,  or  eternal.  When  punishment  is  spoken  of 
in  the  New  Testament,  I  know  of  no  place,  in  which,  either  the 
sense,  connexion,  or  the  subject,  requires  everlasting  to  be  under- 
stood in  any  other  sense  than  eternal.  And  if  eternal  punish- 
ment means  limited  punishment,  then  eternal  life  means  limited 
happiness.  And  when  the  punishment  of  the  wicked  shall  come 
to  an  end,  then  the  happiness  of  the  righteous  will  come  to  an 
iend.  The  Saviour  describes  the  duration  of  the  two  states  of 
mankind,  the  state  of  the  righteous  and  that  of  the  wicked,  in 
precisely  the  same  language.  The  scripture  is  perfectly  clear 
on  this  subject.  He  that  being  often  reproved  hardeneth  his 
neck,  shall  suddenly  be  destroyed,  and  that  without  remedy.  If 
destruction  is  remediless,  if  no  remedy  can  be  found,  if  neither 
the  grace,  nor  mercy  of  the  Saviour  can  reach  the  case  of  the 
self-ruined .  sinner,  his  destruction  must  be  eternal.  It  was  said 
of  Judas,  it  were  good  for  him  if  he  had  not  been  born.  This 
cannot  be  true  if  he  could  ever  be  restored  to  the  divine  favor. 
Even  if  he  were  to  reman  in  hell,  a  thousand,  or  a  million  of 
years,  and  then  come  out  to  enjoy  an  eternity  of  bliss,  his  exis- 
tence would  be  a  precious  blessing.  For  an  eternity  of  happi- 
ness, would  more  than  compensate  for  any  degree  of  misery 
he  could  endui'e  during  a  limited  time.  The  inspired  writers 
have  borrowed  all  the  images  in  nature,  which  can  convey  ter- 
ror to  the  human  mind.  And  after  having  exhausted  the  resour- 
ce3  of  imagery,  a  full  conception  of  the  duration  and  intensity  of 


j280  PUNISHMENT. 

future  punishment,  is  unattainable.  However  figurative  the  laa- 
guage  may  have  been,  one  thing  is  certain,  the  figures  are  but 
faint  shadows  of  the  reality.  It  is  vain  to  cavil  at  a  truth  so 
plainly  revealed,  and  so  consonant  with  reason.  I  must  notice  a 
few  cavils  which  are  made  on  future,  endless  punishment.  It  is 
said  a  finite  being  cannot  commit  an  infinite  evil.  Has  he  not  a 
disposition  to  commit  it?  And  he  is  to  be  judged  and  punished 
according  to  the  mischief  he  would  do,  and  not  according  to  wha,t 
he  will  actually  accomplish.  To  have  a  disposition  to  murder  is 
murder  in  the  sense  of  the  law,  whether  it  be  gralified  or  not. — 
Want  of  power  to  accomplish  a  wicked  design,  does  not  destroy 
the  reality  and  guilt  of  that  design.  It  is  said  every  thing  that 
has  a  beginning  must  have  an  end ;  and  as  sin  and  misery  have 
a  beginning,  they  must  have  an  end.  On  this  principle,  heaven 
must  have  an  end,  and  the  soul  itself  must  have  an  end,  for  it 
had  a  beginning.  It  is  said,  the  soul  is  a  part  of  God,  and  God 
cannot  damn  himself;  and  therefore,  all  souls  will  be  saved.  If 
the  soul  of  man  is  a  part  of  God,  then  it  must  have  the  attributes 
of  God  ;  such  as  omnipotence  and.omnicience.  We  have  no  idea 
of  God,  but  by  his  attributes.  And  if  the  soul  of  man  is  a  part 
of  God,  it  must  have  some  of  his  attributes.  Now  I  put  the 
question  to  every  man,  Of  what  is  the  Emperor  of  China  now 
thinking?  If  you  cannot  tell,  you  have  no  reason  to  think  how" 
ever  closely  the  soul  may  be  imprisoned  by  the  body,  that  it  is 
any  part  of  God.  The  soul  was  created  as  much  as  the  body 
and  is  limited,  and  always  will  be  liipiited  in  its  capacities.  When 
it  is  said,  God  created  man,  it  does  not  mean,  that  he  created  his 
body  merely ;  for  the   body  of  man  without  a  soul,  is  nothing 


PUNISHMENT.  281 

more  than  a  lump  of  clay.  When  it  is  said  therefore,  thai  God 
created  man,  it  is  meant,  that  he  created  all  that  constitutes  him 
man,  which  must  include  both  soul  and  body.  It  is  said,  God  is 
too  good  to  punish  his  creatures.  But  wo  know  he  has  punished 
multitudes  of  his  creatures,  and  is  now  punishing  them.  And  if 
it  is  consistent  with  his  goodness  to  inflict  one  degree  of  punish, 
ment,  and  if  he  may  on  the  same  principle  inflict  a  hundred  de- 
grees,  he  may  inflict  eternal  punishment.  It  is  just  as  consistent 
for  God  to  inflict  vindicative  eternal  punishment,  as  it  is  to  inflict 
vindicative  temporary  punishment;  and  his  goodness  would  just 
as  soon  have  prevented  the  one  as  the  other.  It  is  said  the  atone- 
ment is  general ;  and  therefore  all  will  be  savingly  benefitted  by 
it.  But  the  atonement  may  be  general  and  yet  not  a  single  in- 
dividual savingly  benefitted  by  it.  It  is  not  the  atonement 
which  saves  men,  but  the  application  of  it.  Now  the  atonement 
would  not  have  effected  the  salvation  of  a  single  soul,  if  God  had 
not  applied  it.  The  atonement  only  renders  it  just  for  God  to 
pardon  sinners.  Their  salvation  depends  on  the  will  of  God, 
exercised  through  the  atonement.  God  has  given  mankind  pro. 
perty  enough  to  have  sent  the  gospel  to  every  soul  on  earth. — 
But  this  does  not  prove  that  this  property  has  been  devoted  to 
this  purpose.  Neither  does  it  prove  because  an  atonement  has 
been  made  for  all,  that  it  will  be  savingly  applied  to  all.  Besides 
God  has  declared,  that  he  will  not  apply  the  atonement  to  all. — 
And  though  the  atonement  is  ever  so  ample,  without  an  applica- 
tion it  would  be  unavailing.  We  might  just  as  well  attempt  to 
provjB,  that,  because  there  is  light  enough  in  the  natural  sun  to 
iiluminate  the  earth,  there  will  be  no  darkness,  as  to  say  because 


aS82  PUNISHMENT. 

the  atonement  is  sufficient  for  all,  none  will  be  lost.  It  is  said 
God  is  merciful  and  will  therefore  save  sinners.  It  is  true 
God  is  merciful,  and  will  pardon  sinners.  But  what  sin- 
ners will  he  pardon?  And  what  are  the  terms  on  which  his  mer- 
cy  may  be  received  ?  God  will  extend  mercy  only  to  certain 
characters,  and  on  certain  conditions.  The  finally  impenitent 
jiever  have  these  characters,  and  neVer  fulfil  these  conditions;  it 
follows  therefore,  that  they  will  never  obtain  this  mercy.  There 
is  no  way  in  which  the  divine  promises  can  be  properly  applied 
to  the  finally  impenitent;  nor  can  they  ever  be  brought  into  the 
ark  of  safety.  They  have  placed  themselves  forever  beyond  the 
reach  of  every  thing  which  is  precious  to  the  soul.  Who  are  ihfe 
characters  addressed  in  the  text?  The  enemies  of  Christ,  those 
who  live  without  God,  and  without  piety.  I  do  not  say  that  eve- 
ry impenitent  will  suffer  the  vengeance  of  eternal  fire.  But  I 
do  say,  that  every  impenitent  is  in  great  danger  of  it.  If  any  din- 
ner be  cut  off"  in  impenitence,  or  be  forsaken  by  the  Spirit  of 
God,  or  be  deluded  by  procrastination,  or  blinded  by  error,  or 
confirmed  in  carnal  security,  or  should  any  one  rest  on  a  fals6 
hope  until  summoned  to  eternity,  his  ruin  must  be  remediless. — 
He  must  become  the  prey  of  eternal  misery.  And  these  shall 
go  away  into  everlasting  punishment.  But  what  is  this  punish, 
ment?  It  is  to  be  the  subject  of  the  most  malignant  and  conflict- 
ing passions.  It  is  to  wage  unequal  and  hopeless  war  against 
him  who  can  inflict  insufferable  pains.  It  is  to  wrangle  with  con- 
science,  moral  existence,  and  God.  It  is  to  curse  God,  and  heav- 
en, and  happiness,  and  long  for  annihilation.  It  is  to  possess  an 
existence  as  miserable  as  the  sinner  deserves.    It  is  to  be  cast 


PUNISHMENT.  283 

into  hell.  Not  to  be  cast  into  the  grave,  or  into  temporary  per- 
dition. But  to  be  cast  into  punishment  in  the  invisible  world,  into 
indescribable  and  endless  anguish  and  despair.  In  that  world  of 
darkness,  where  no  ray  of  hope  can  ever  beam,  is  a  gulf  never 
visited  by  an  angel  of  mercy !  A  cavern  resounding  only  with 
the  wailings  of  the  wretched !  Here  the  imprisoned  soul  must 
stay,  not  rest,  till  the  uttermost  farthing  is  paid.  But  what  caa 
pay  the  debt  of  love  aq^  gratitude  which  the  sinner  owes?  Can 
an  increasing  enmity  against  God  pay  it?  Can  strong  malignity, 
horror  and  blasphemy  satisfy  the  claims  of  justice,  and  leform 
the  transgressor?  No,  the  feelings  and  conduct  of  the  damned, 
will  only  increase  the  debt,  and  sink  the  soul  deeper  and  deeper 
in  perdition!  Pay  the  uttermost  farthing  is  the  imperious  voice 
of  justice.  No  release  until  the  uttermost  farthing  is  paid.  But 
ah,  the  separation,  the  separation !  Separated  from  friends,  sepa- 
rated  from  hope,  separated  from  social  friendship,  and  social  bles- 
sings! Every  tender  tie  sundered,  all  love  and  good  will  chang. 
ed  into  the  bitterest  enmity.  Separated  from  comforts  and  pri- 
vileges purchased  with  the  precious  blood  of  Christ !  Separated 
from  God  and  heaven !  No  peace  in  self-complacency,  none  ia 
fellow-beings.  AH  within  is  death ;  and  all  without  is  execration 
and  horror!  And  retrospection  will  come  in  to  make  up  the  un- 
utterable sum  of  this  misery.  Every  view  of  the  past  will  fur. 
nish  a  theme  of  immortal  regret !  A  glorious  law  violated — a 
glorious  gospel  despised — a  probation  wasted — the  Spirit  resist, 
ed — the  precious  soul  ruined  !  And  the  prospect  is  no  less  gloomy 
than  the  retrospect ;  for  no  light  can  break  from  the  cloud  of 
eternal   darkness  before  them.     And  who  are   these  miserable 


294  PUNISHMENT. 

victims  of  despair?  These  are  the  profane,  the  fraudulent,  the 
liar,  the  selfish,  the  covetous,  the  giddy  and  the  thoughtles. — 
There  are  the  mockers  and  despisers  of  religion ;  there  are  the 
externally  upright ;  there  are  the  furmalist,  the  moralist,  and  the 
prayerless.  There  are  the  hypocrite  and  the  deceiver,  and  all 
that  forget  God,  and  are  not  reconciled  to  him  by  the  death  of 
his  Son.  There  is  the  parent  who  has  watched  over  the  smiling 
infant,  the  emblem  of  harmlessness.  There  is  the  sinner  whose 
heart  ha^s  become  callous  by  the  Sun  of  righteousness,  and  whose 
days  have  been  spent  within  the  shadow  of  the  sanctuaryi  There 
is  the  child  of  many  prayers  and  tears,  descending  to  misery, 
with  the  name  of  the  Father,  Son,  and  Holy  Ghost,  inscribed  on 
his  forehead,  the  signature  of  his  consecration  to  God.  Will  this 
be  the  situation  of  any  of  our  race?  Ah,  yes!  Woe  unto  the 
wicked,  it  shall  be  ill  with  him ;  for  he  shall  eat  the  fruit  of 
his  doings. 

The  sinner  is  eternally  lost,  not  merely  because  he  will  forev- 
er retain  his  enmity  against  God,  not  merely  because  he  will 
never  again  be  visited  with  the  influences  of  the  Spirit,  nor  mere- 
]y  because  his  probationary  season  is  forever  closed,  but  an  im- 
'  mutable  and  irrevocable  decision  of  the  great  Judge,  has  fixed 
his  eternal  state. 
.  The  sinner  who  dies  impenitent  is  lost — and  lost  forever. 


QVESTIOIVIS, 

ON  THE  INTRODUCTION. 
What  motives  does  the  author  avow  in  entering  on  this  work? 
Does  he  admit  the  responsibihties  of  an  author?  Does  he  profess 
a  display  of  talents?  What  are  the  principle  obstacles  to  the  ad- 
mission  of  truth  which  he  mentions?  On  what  does  he  rely  for 
success?  What  are  the  objects  which  the  author  seeks?  How 
does  he  wish  to  exhibit  truth?  Does  he  profess  to  present  any 
thing  novel?  What  is  there  alarming  in  the  present  age?  Does 
the  author  attach  much  importance  to  doctrines?  Is  truth  often 
misrepresented  ?  Have  all  christians  equal  opportunities  to  study  ? 
May  a  christian  firmly  believe  a  truth  which  he  cannot  vindicate? 
How  can  a  man  become  systematic  in  his  faith?  In  what  spirit 
does  the  author  wish  his  work  examined?  What  defferance  should 
"be  paid  to  human  authority?  What  use  should  be  made  of  rea- 
son? What  authority  should  the  will  of  God  have?  What  is 
speculative  faith?  What  is  saving  faith?  What  is  the  plan  of 
this  work  ?  Have  some  blended  doctrines?  Have  some  underval- 
ued them?  Are  doctrines  and  duties  inseperably  connected  ?  Is 
there  system  in  divine  truth?  How  are  we  to  examine  the  truths 
of  religion  ? 

ON  FIRST  LECTURE. 

What  is  intuitive  knowledge?  What  is  historical  knowledge? 
What  is  mathematical  knowledgfe?  Is  this  world  eternal?  Did  it 
make  itself?  Was  it  made  by  some  being?  What  is  the  meaning 
of  chance,  fortune  and  fate  ?  Is  it  a  matter  of  indifference  by 
what  name  you  designate  the  Creator?  Is  divine  existence  an 
essential  doctrine  in  the  christian  religion?  Is  there  any  evidence 
of  design  about  us?  What  does  design  prove?  What  are  the 
evidences  that  creation  had  a  beginning?  Is  there  any  validity 
in  objections  to  the  existence  of  a  first  cause?  Is  the  easiest  way 
to  account  for  the  creation  of  all  things  the  best  way?  What  are 
the  three  moral  inferences  from  this  doctrine? 

ON  SECOND  LECTURE. 

Do  the  works  of  creation  prove  the  character  of  God  ?  Has 
'every  being  attributes?  What  are  attributes?  How  do  we  obtain 
a  knowledge  of  an  attribute?  What  is  the  unity  of  God?  What 
is  the  personality  of  God?  What  is  the  wisdom  of  God?  What 


2W  QUESTIONS. 

is  the  power  of  God  ?  What  is  the  eoodness  of  God  ?  Prove  his 
unity,  personality,  wisdom,  power  arid  goodness.  How  do  you 
reconcile  the  introduction  of  moral  evil  with  the  goodness  of 
God?  What  is  the  moral  inference  from  this  subject? 

ON  THIRD  LECTURE. 
Is  there  any  thing  more  known  of  God  than  is  revealed  in  the 
works  of  creation?  Have  I  a  right  to  adduce  the  Bible  in  proof 
of  a  doctrine  until  I  have  proved  its  authenticity  and  inspiration? 
What  is  inspiration  and  of  how  many  kinds?  How  many  books 
are  inspired?  Is  an  inspired  book  more  than  true?  Why  is  not 
the  Apocrypha  inspired?  What  is  authenticity  and  what  is  inspi. 
ration?  What  are  the  the  proofs  of  the  authenticity  of  the  Bible? 
What  are  the  three  moral  inferences  from  this  subject? 

ON  FOURTH  LECTURE. 
What  is  the  distinction  between  an  attribute,  a  perfection,  and 
a  prerogative?  Define  them.  Must  every  eflecthave  a  cause? 
May  we  on  this  principle  classify  his  attributes?  What  is  the  cap- 
ital  division  of  them?  What  is  a  natural  attribute?  How  many 
attributes  are  there?  How  many  natural,  and  what  are  they?  Is 
there  a  practical  inference  from  every  natural  attribute  of  God; 
and  what  are  those  inferences?  ,    - 

ON  FIFTH  LECTURE. 
What  are  moral  attributes;  and  how  do  they  differ  from  natu- 
ral attributes?  How  many  mort^Pattributes  has  God?  Chtssify 
them.  What  is  the  holiness,  goodnrss,  mercy,  justice  and  truth 
of  God?  Is  truth  a  simple  or  complex  attribute?  What  are  the 
inferences  from  the  moral  perfections  of  God  ? 

ON  SIXTH  LECTURE. 

What  is  the  mode  of  the  Divine  existence  ?  How  many  persons 
are  there  in  the  Godhead?  How  does  tritheism  differ  from  trinita- 
riatiism  ?  Is  there  a  difference  between  a  trinity  of  persons  and  a 
trinity  of  gods?  Does  the  trinity  of  persons  consist  in  three  dif- 
ferent appellations  or  officers  of  God  ?  What  is  meant  by  the 
unity  of  God  1  Does  the  Bible  assert  the  unity  of  God  in  con- 
tradistinction to  a  trinity  of  persons  or  in  contradistinction  to  a 
multitude  of  Gods?  Does  the  unity  of  God  militate  against  the 
doctrine  of  the  trinity?  What  are  the  four  arguments  to  prove 
the  deity  of  God  the  Father  ?  Is  the  deity  of  the  son  proved  by 


QUESTIONS.  287 

the  same  arguments?  If  then  the  deity  of  the  Son  is  not  estab- 
lished  by  these  arguments,  can  the  deity  of  the  Father  be  estub- 
lished,  and  must  not  atheism  follow?  Does  not  arianism  and  uni. 
tarianism  tend  to  atheism?  What  is  the  practical  influence  of  the 
doctrine  of  the  trinity? 

ON  SEVENTH  LECTURE. 
Is  there  a  propriety  in  the%Iediator  being  both  human  and 
divine  ?  What  are  the  attributes  of  a  human  being  ?  Could  Christ 
have  made  an  atonement  if  he  had  noi  been  God?  Why  could 
not  a  created  and  dependant  being  make  an  atonement  ?  To  which 
of  his  natures  are  those  passages  which  speak  of  his  infirmity 
applicable?  To  which  of  his  natures  are  those  passages  applica- 
ble  which  speak  of  his  deity  and  equality  with  the  Father?  What 
is  the  meaning  of  Son  of  God?  What  is  the  m«aning  of  Son  of 
man?  Mention  some  of  those  passages  which  ascribe  the  same 
names,  attributes,  works  and  worsiiip  to  the  Son  that  are  ascribed 
to  the  Father.  How  do  you  prove  the  deity  and  personality  of 
the  Holy  Ghost?  Do  our  views  of  God  powerfully  influence  our 
moral  feelings?  Is  the  doctrine  of  the  trinity  an  essential  article 
of  christian  faith?  What  are  the  three  offices  of  Christ  and  what 
is  their  practical  influence? 

ON  EIGHTH  LECTURE. 
Where  is  the  only  authentic  record  of  the  creation?  What  did 
God  create  on  the  first  day?  What  on  the  second?  What  on 
the  third?  What  on  the  fourth?  What  on  the  fifth?  What  on 
the  sixth?  How  did  God  create  man?  In  how  many  respects  was 
he  made  in  the  image  of  God?  Wherein  did  man  differ  from  an- 
gels? What  was  the  difl^erence  in  the  effects  of  the  apostacy  of 
each?  What  was  the  state  and  what  was  the  residence  of  man  at 
his  creation?  Was  there  then  abundant  proof  of  the  Goodness  of 
God? 

ON  NINTH  LECTURE.  • 

What  three  things  are  essential  to  constitute  man  a  moral  a- 
gent  and  an  accountable  being?  Is  a  dependent  and  accountable 
being  under  law?  Whence  arises  moral  obligation  and  on  what- 
is  it  founded?  What  is  moral  government?  What  is  a  perfect 
mora!  government?  What  law  embraces  the  sum  of  all  moral 
objigations?  Has  God  given  more  laws  than  one  ?  Mention  some 
of  .these  laws.     What  three  things  are  necessary  to  understand 


288  QUESTIONS. 

the  divine  law  ?  What  is  the  difference  between  this  law  and  an 
arbitrary  law?  Was  the  moral  law  binding  before  it  was  given 
on  Mount  Sainai?  Why  are  we  bound  to  love  God  supremely  ? 
Why  are  we  bound  to  love  our  neighbor  as  ourselves?  Prove  the 
immutability  of  the  divine  law.  What  is  a  good  law?  Prove 
that  the  divine  law  is  a  good  law.  Is  penalty  essential  to  law  ? 
Prove  that  the  penalty  of  the  divide  law  is  just.  Are  harsh  rep- 
resentations of  divine  justice  improper,  and  why?  Is  the  law  es- 
sential to  a  sound  system  of  religion?  Can  ministers  of  the  Gospel 
expect  conversions  without  preaching  the  law.?  Do  the  amount 
of  cla^ims  in  the  law  and  Gospel  differ?  Are  there  penalties  of 
the  Gospel  as  well  ns  of  the  law  ? 

ON  TENTH  LECTURE. 
Is  the  fall  of  man  an  intricate  subject?  In  what  sense  is  it  a 
simple  subject  ?  What  was  the  origin  of  sin  ?  Can  the  introduc 
tion  of  sin  be  reconciled  with  the  goodness  of  God  ?  Was  it  best, 
on  the  whole,  that  sin  should  come  into  the  system  7  Could  God 
cause  it  to  take  place  and  not  destroy  the  free  agency  and  ac- 
countability of  man?  Can  God  act  upon  man,  and  man  be  free? 
Did  God  design  the  fall  of  man,  or  did  he  design  he  should  not 
fall,  or  was  he  indifferent  about  his  fall  ?  Was  the  existence  of  a 
Saviour  from  eternity  a  proof  that  God  designed  that  there  should 
be  sinners?  Was  the  existence  of  a  Sanctifier  from  eternity  proof 
that  sin  would  exist  ?  Could  the  moral  attributes  of  God  be  dis- 
played  without  the  existence  of  sin  ?  Could  the  plan  of  redemption 
have  been  developed  without  the  existence  of  sin?  Is  it  possible, 
is  it  probable,  or  is  it  certain  tl;iat  God  can  overrule  sin  for  the 
greatest  good?  Is  the  application  of  permit  and  suffer,  to  the  Di- 
vine Being,  proper?  Is  there  any  difference  between  a  voluntary 
and  an  involuntary  glorifying  of  God  ?  In  what  sense  are  Adam's 
sins  imputed  to  us?  Is  sin  odious  and  detestable  to  God?  How 
do  you  answer  the  first  objection  to  the  introduction  of  sin  ?  How 
to  Ae  second?  How  to  the  third?'  How  to  the  fourth? 

ON  ELEVENTH  LECTURE. 
-  Was  the  first  intimation  of  a  Saviour  a  promise  to  our  first  pa- 
rents, or  a  denunciation  against  Satan  ?  How  could  God  withhold 
the  execution  of  the  penalty  on  the  first  transgression  ?  Was  the 
covenant  of  redemption  made  before  the  fall  ?  Was  the  first  prom- 
ise  of  the  Messiah  very  clear  and  definite  ?  How  was  the  charac- 


QUESTIONS.  269 

ter  and  work  of  Christ  taught  to  the  ancients  ?  Mention  some  of 
the  signs  of  the  advent  of  Christ.  Give  the  history  of  Christ. 
In  what  did  the  atonement  consist?  Did  Christ's  Deity  suffer? 
Did  his  human  body  and  human  soul  suffer?  Was  he  a  substitute 
for  sinners?  Does  a  substitute  differ  from  a  primary?  Did  Christ 
suffer  as  much  in  quality,  or  in  quantity,  as  sinners  deserved? — 
Were  his  sufferings  great?  Does  this  view  of  the  atonement  de- 
preciate its  value?  Did  the  Deity  of  Christ  give  dignity  to  his 
sufferings?  Could  any  other  being  have  made  an  Atonement?  Is 
the  Atonement  general?  Give  the  proofs.  Has  the  atonement 
removed  the  guilt  or  changed  the  character  of  man  ?  Is  atone- 
ment any  thing  more  than  simple  provision?  Do  just  views  of 
the  Atonement  destroy  universalism  ?  Are  those  who  perish  in- 
excusable? 

ON  TWELFTH  LECTURE. 
What  are  the  doctrines  of  the  Gospel  ?  What  is  the  New  Tes- 
tament? Why  are  the  doctrines  of  the  Gospel  called  doctrines 
of  Grace?  Why  should  we  commence  the  examination  of  those 
doctrines  with  the  doctrine  of  human  depravity  ?  la  there  any 
difference  between  natural  and  revealed  religion,  and  between 
the  natural  and  moral  powers  of  the  mind,  and  between  natural 
and  moral  affections?  What  are  the  natural  faculties  of  the  mind? 
Are  they  depraved?  What  are  the  moral  powers?  Are  these 
powers  depraved  ?  What  is  depravity  ?  What  is  the  Scripture  ar. 
gument  in  proof  of  this  doctrine?  How  much  is  the  heart  deprav- 
ed? What  are  the  indirect  sources  of  evidence  of  the  total  de-^ 
pravity  of  man  ?  Huw  is  it  proved  from  the  promises  of  God  ? — 
How  is  it  proved  from  the  operations  of  the  Spirit?  Can  the  un- 
regenerate  perform  good  works?  Is  regeneration  unconditional? 
Is  special  grace  necessary  to  save  sinners  ? 

ON  THIRTEENTH  LECTURE. 
Can  there  be  any  division  of  agency  between  God  and  his 
creatures?  Does  God  control  the  most  prominent  part  of  the  sys- 
tem only?  Does  God  rule  over  all  his  works?  Can  any  justly 
object  to  his  sovereignty?  What  is  the  sovereignty  and  agency 
of  God?  What  are  his  decrees?  How  extensive  and  how  partic- 
ular is  his  agency?  Does  God  rule  mind  and  affections  as  well 
ss  matter?  Does  divine  agency  infringe  upon  human  agency  ? — 
Can  God  govern  the  volitions  of  every  moral  agent  and  yet  leave 

19 


2S0  QUESTIONS. 

him  free  and  praise  or  blame  worthy  for  every  act  he  perforrftst 
Does  this  doctrine  show  the  danger  of  the  enemies,  and  the 
safety  of  the  friends  of  God?  Does  this  doctrine  show  the  fallacy 
of  Arraenianism  and  Fatalism? 

ON  FOURTEENTH  LECTURE. 

Would  the  atonement  save  any  if  unapplied?  Were  there  pro- 
visions made  from  eternity  for  its  application?  What  is  the  cov- 
enant  of  redemption?  Would  any  have  been  saved  without  this 
covenant?  What  is  the  covenant  of  grace?  What  is  the  doctrine 
of  election?  Ought  this  doctrine  to  be  examined  with  modesty 
and  humility?  What  three  points  should  be  fixed  in  our  minds  in 
investigating  this  subject?  Is  this  doctrine  often  misrepresented? 
What  are  the  proofs  of  this  doctrine?  When  was  the  election 
made?  Is  election  the  cause  of  regeneration?  Does  fore-knowl- 
edge as  firmly  prove  this  doctrine  as«decrees?  What  is  the  doc- 
trine  of  reprobation?  what  are  the  inferences  from  the  doctrine 
of  election  ? 

ON  FIFTEENTH  LECTURE. 

What  is  common  grace?  VVhat  is  special  grace?  What  '\3 
common  calling?  What  is  special  calling?  What  is  the  distinc- 
tion between  penitent  and  impenitent?  Is  God  partial?  Define 
partiality.  What  are  special  infiuences?  Does  this  subject  cau- 
tion us  against  presumption?  Ought  men  to  pray  for  special  in- 
fluences ? 

ON  SIXTEENTH  LECTURE. 
What  is  regeneration  ?  Is  this  a  change  of  heart?  Is  it  instan- 
taneous? Is  it  a  holy  change?  Is  religion  holinesti  ?  Is  regenera- 
tion a  special  change?  Is  the  Holy  Spirit  the  author  of  this 
change?  does  this  change  destroy  free  agency?  Are  men  active 
in  regeneration?  Have  men  natural  powers  to  become  christians  ? 

ON  SEVENTEENTH  LECTURE. 
What  is  a  christian  grace?  Is  there  any  order  in  the  christian 
graces?  What  is  the  first  christian  grace?  What  is  the  second? 
How  many  kinds  of  repentance  are  there?  What  is  faith?  What 
is  prayer?  What  is  humility?  What  is  submission?  What  is 
christian  hope?  Is  the  gospel  plan  of  salvation  consistent? 


QUESTIONS.  291 

OM  EIGHTEENTH  LECTURE. 

What  is  the  condition  and  prospects  of  the  christian  ?  Is  it  pos- 
Bible,  probable,  or  certain,  that  every  regenerate  soul  will  be  sa- 
ved? Have  christians  power  to  keep  ihennselves  from  final  apos- 
tacy  ?  Explain  the  word  perseverance.  What  does  God  intend 
by  changing  the  sinner's  heart?  Does  the  covenant  of  redemp- 
tion prove  the  certainty  of  the  saints  salvation  ?  Does  the  coven- 
nnt  of  grace  prove  this?  Do  the  promises  of  God  prove  this? — 
What  is  the  purport  of  his  promises?  Are  all  the  sufferings  in- 
flicted on  the  christian  disciplinary?  Does  the  manner  in  which 
the  inspired  writers  account  for  apostacies  prove  the  perseverance 
of  the  saints?  Do  not  the  feelings  of  the  young  convert  prove 
this  doctrme?  Does  not  reason  prove  that  a  belief  in  the  doctrine 
does  not  tend  to  licentiousness?  Does  not  faith  prove  it?  Will 
not  a  certain  prospect  of  success  inspire  us  with  ardour?  Can  the 
faithfulness  of  the  saint  be  the  condition  of  his  salvation?  Would 
any  then  be  saved?  What  are  the  inferences  from  this'subject? 

ON  NINETEENTH  LECTURE. 
What  is  the  state  of  the  saint  in  death?  What  is  his  state  af- 
ter death?  Is  there  any  such  place  as  purgatory?  Does  the  soul 
sleep  in  the  intermediate  state  between  death  and  the  resurrec- 
tion?  May  not  the  saints  be  happier  after  the  resurrection?  Will 
the  capacities  of  the  soul  be  enlarged  in  Heaven?  Does  this  sub- 
ject teach  the  riches  of  the  gospel?  Should  christians  prepare  for 
this  state  ? 

ON  TWENTIETH  LECTURE. 

Is  there  any  thing  in  nature  to  prove  that  the  doctrine  of  the 
resurrection  of  the  body  is  not  absurd?  Is  there  any  thing  in  the 
known  principles  and  powers  of  the  human  mind  that  can  prove 
this  doctrine?  Where  is  the  proof  of  the  resurrection  of  the  body  ? 
Will  the  same  body  be  raised  which  we  possess  here?  What  is 
the  first  proof  of  the  resurrection  of  the  body?  VVhat  is  the  se. 
cond?  What  is  the  third  ?  Was  Christ's  resurrection  a  resurrec- 
tion of  the  body?  Was  he  ever  spiritually  dead?  What  is  the 
fourth  proof  of  this  doctrine?  Is  this  an  animating  doctrine  ? 

ON  TWENTY-FIRST  LECTURE. 
What  is  meant  by  a  particular  judgment?  What  by  a  general 
judgment?  Is  a  general  judgment  necessary  ?  Will  the  decisions 


292  QUESTIONS. 

of  that  day  be  correct?  Who  will  be  judge?  Is  he  best  quah"fi. 
ed  ?  Will  the  numbers  heighten  the  interest  of  that  day  ?  What 
characters  will  then  be  judged  ? 

ON  TWENTY  SECOND  LECTURE. 
What  will  be  the  state  of  the  finally  impenitent?  Will  their 
punishment  be  eternal?  Does  a  state  of  probation  prove  this? — 
Does  the  desert  of  sin  prove  it?  Do  the  scriptnres  declare  this? 
What  is  the  first  class  of  passagas  that  prove  this  doctrine  1 — 
What  is  the  second  class  1  What  is  the  third  class  1  What  is  the 
fourth  class  ? 


FINIS. 


UCSB   LIBRARY 


.ii^SOi, 


000  613 


»5'(-'i 


982 


mlM:-rl-: 


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